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THE  U3RABY 
OF  THE 

OWIYERSITY  OF  ILUHC1S 


&tu  nnb  f\n\m\}  (Edition. 

H E A Y E N; 


AN  EARNEST  AND  SCRIPTURAL  INQUIRY 

INTO  THE  ABODE  OP 

THE  SAINTED  DEAD. 


BY 

REV.  H.  HARBAUGH,  A.M. 

P^JSTOR  OF  THE  FIRST  GERMAN  REFORMED  CHURCH,  LANCASTER,  PA. 


Scelig  sind,cUe  das  Heimweh  haben;  denn  sie  sollen  nachllausekommen. 

Stilling. 


PHILADELPHIA: 
LINDSAY  & BLAKISTON, 
1857. 


Entered,  according  to  the  Act  of  Congress,  in  the  year  1849,  by 
3EV.  H.  HARBAUGH, 

m the  Office  of  the  Clerk  of  the  District  Court  of  the  United  States, 
in  and  for  the  Eastern  District  of  Pennsylvania. 


Stereotyped  by  J.  Fagan. 


H'2-\ Vi 


TO 

THE  MEMBERS 

OF 

CIje  fmi  i'Enrnm  JUfarnrait  Cjjttrclj, 

LEWISBURG,  PA., 

OP  WHICH  THE  AUTHOR  WAS  LATELY  PASTOB. 
AND, 

TO  THE  MEMBERS 

OF 

ill t fml  Bum ek  fvEfnrmi;’]! 

IN 

THE  CITY  OF  LANCASTER, 

OF  -WHICH 

HE  IS  now  pastor: 

V ITH  THE  HOPE  AND  PRAYER  THAT  IT  MAY  BE  A MEANS  OF 
ALLURING  THEIR  THOUGHTS  AND  HEARTS  TO- 
WARDS THE  GLORIES  OF 

A BETTER  WORLD, 

THIS  VOLUME  IS 

aifcctfonateR)  Drtucatrti. 


80359 


(Hi) 


PREFACE 

T O 

THE  REVISED  EDITION. 


The  favor  of  the  Christian  public  having  been 
continued  to  this  volume,  it  has  become  necessary 
to  issue  a twelfth  edition.  The  author  has  taken 
this  opportunity  to  give  it  a careful  revision  ; and 
it  is  now  issued  in  an  improved  and  more  attractive 
dress. 

The  Author  desires  to  return  his  thanks  to  the 
public  for  the  interest  they  have  been  pleased  to 
manifest  in  his  work ; and  also  to  the  publishers 
for  the  very  courteous  manner  in  which  all  their 
transactions  with  him  have  been  conducted 


Lancaster,  September,  1855. 


PREFACE 


TO 

THE  FIRST  EDITION. 


For  several  years  my  mind  has  been  spe- 
cially directed  towards  the  heavenly  world. 
In  gathering  information  on  this  interesting 
subject,  I was  surprised  to  find  that  so  little 
had  been  written  directly  on  it.  I have  also 
found,  since  my  own  mind  has  been  employed 
on  this  subject,  that  there  are  many  to  whom 
it  has  been  a subject  of  like  interest,  and  who 
eagerly  read  what  professes  to  throw  light  on 
it.  I have  therefore  ventured  to  offer  this 
volume  as  a contribution  to  this  department  of 
pious  inquiry,  hoping  that  the  reading  of  it 
may  be  as  much  blest  to  the  hearts  of  those 

1 (V) 


VI  PREFACE  TO  THE  FIRST  EDITION. 

who  read  it,  as  I feel  the  writing  of  it  to  have 
been  to  me.  Any  book  that  will  serve,  in  any 
degree,  to  draw  the  realities  of  the  eternal 
world — especially  of  heaven — nearer  to  us,  is 
not  written  and  read  in  vain.  There  is  great 
danger  that  the  perishing  objects  of  this  life, 
because  they  are  so  near  to  us,  may  have  a 
stronger  effect  on  our  hearts  than  those  which 
are  imperishable,  because  they  are  more  distant. 
If,  however,  we  can  confirm  our  faith  in  them, 
and  increase  our  desires  after  them,  we  have 
gained  great  helps  to  practical  piety.  a We 
are  saved  by  hope.”  The  sentiment  of  Stil- 
ling on  the  title-page  is  most  sweetly  true : 
“ Blessed  are  they  that  are  home-sick,  for  they 
shall  get  home.”  Nothing  can  better  create, 
or  keep  alive,  this  home-sickness  for  heaven, 
than  a vivid  representation  to  our  minds  of 
celestial  treasures  and  attractions. 


Lewisburg,  Pa.,  July  22,  1848. 


PREFACE 


TO 

THE  SECOND  EDITION. 


It  was  not  a mistaken  opinion,  expressed  in 
the  preface  to  the  first  edition  of  this  book, 
that  there  are  many  to  whom  this  is  an  inte- 
resting subject,  and  who  eagerly  read  whatever 
is  written  on  it.  Of  this,  the  fact  that  the  first 
edition  was  in  a very  short  time  exhausted,  is 

the  best  evidence. 

« 

I attribute  the  favour  which  this  volume  has 
received,  partly  to  the  intrinsic  interest  of  the 
subject  itself,  but  chiefly  to  its  being  an  attempt 
to  exhibit  the  proper  Protestant  and  scriptural 
side  of  the  solemn  things  after  death.  It  must 
be  a matter  of  surprise  to  any  one  wrho  earn- 
estly pursues  the  history  of  this  subject,  to  find 
how  generally  the  prominent  Protestant  symbols 
are  contradicted,  and  how  almost  every  thing 

(vii) 


Vlll 


PREFACE  TO  THE  SECOND  EDITION. 


that  has  been  written  on  the  subject  of  man’s 
condition  after  death,  is  unsymbolic  and  unpro- 
testant.  If  the  position  which  our  symbols 
take  is  not  a true  one,  let  the  fact  at  once  be 
acknowledged ; if  they  teach  the  true  and 
scriptural  doctrine  on  the  subject,  let  it  be 
clearly  exhibited  for  the  consolation  of  the 
saints.  The  things  of  another  life  are,  in  their 
nature,  so  deeply  interesting  that  all  who 
earnestly  look  “ for  that  blessed  hope”  will  read, 
on  the  subject,  what  is  olfered  to  them,  even 
though  it  be  part  popish  and  part  pagan.  This 
want  should,  by  all  means,  be  met  by  an  ex- 
hibition of  the  subject  in  the  light  of  our  own 
symbols. 

Since  the  issue  of  the  first  edition,  I have 
carefully  re-examined  the  whole  subject,  by  the 
aid  of  a number  of  works  which  I have  since 
been  fortunate  enough  to  procure.  Among 
these  are : “ A treatise  concerning  the  State  of 
Departed  Souls,  before,  at,  and  after,  the  Res- 
urrection,” by  Rev.  Dr.  Thomas  Burnet,  Lon- 
don, 1730 ; “ Dr.  William  Sherlock  on  a Future 
State,”  London,  1740;  “The  World  to  Come,” 
by  Isaac  Watts,  D.  D.  General  selections,  en- 
titled : “ The  Mourner  Comforted,”  by  James 
Abercrombie,  D.  D. ; “ The  State  of  the  De- 
parted,” by  John  Henry  Hobart,  D.  D.;  “The 


PREFACE  TO  THE  SECOND  EDITION.  ix 

Happiness  of  the  blessed,”  by  Richard  Mant,  D.  D. 
Upon  a careful  study  of  these  and  other  authors, 
I have  not  found  reason  to  change  or  modify 
any  of  the  positions  of  this  book ; on  the  con- 
trary, I have  been  vastly  strengthened  in  them. 

This  Second  Edition,  therefore,  goes  forth 
without  any  change  as  to  its  position  and 
doctrine.  It  has,  however,  been  enriched  at 
various  points,  and  considerably  enlarged  by 
additional  arguments,  illustrations,  and  practical 
reflections,  the  fruit  of  continued  attention  to 
the  subject.  May  it  be  found  more  worthy  of 
the  favour  it  has  received. 

To  God,  and  to  all  who  desire  a “ better 
country,  that  is,  an-  heavenly,”  this  volume  is 
gratefully  and  prayerfully  dedicated.  May  its 
deficiencies  be  forgiven;  may  its  truths  be  blest : 
and,  may  all  who  shall  read  these  pages  become 
the  happy  heirs  of  “ an  inheritance  incorrupt- 
ible, and  undefiled,  and  that  fadeth  not  away, 
reserved  in  Heaven.” 


Lancaster  City,  September  4,  1850. 


CONTENTS 


Pag* 

Preface  to  the  First  Edition 
Freface  to  the  Second  Edition 
Introduction 


CHAPTER  I. 

Questions  concerning  Heaven  . • . . . . 26 

IS  IIEAVEN  A FLACE  ? 

It  is  a Place  — not  a State.  Nature  of  its  materiality.  The 
locality  of  Heaven  argued  from  Reason  — from  our  first 
Scriptural  Impressions.  Scripture  proofs, — from  the 
Bodies  of  the  Saints — from  the  Body  of  Christ — from  the 
Translation  of  Enoch  and  Elijah.  Objections  answered. 

The  fitness  of  such  an  Abode  as  a Home  for  the  Saints. 


Concluding  Reflections.  Poetry.  . . . . .28 

CHAPTER  II. 

WHERE  IS  HEAVEN? 

Ideas  among  Pagans  ........  45 

Section  I. — The  Theory  of  Progressive  Ascensions  . . 48 

Section  II. — Progressive  Ascensions  in  another  form  . 50 

Section  III. — Heaven  unseen  and  unfelt  around  us  . . 56 

Section  IV. — The  sudden  creation  of  a Heaven  at  the  end 

of  the  World .62 


Section  V. — The  Theory  of  the  Renovation  of  this  Earth  65 
The  True  Doctrine  . . . . # . 69 

(xi) 


OMOt 


Xll 


CONTENTS. 


CHAPTER  III. 


LO  THE  SAINTS  TASS  IMMEDIATELY  AT  DEATH  INTO  HEAVEN? 


Introductory  remarks  ........  92 

Various  theories 93 

Section  I. — The  Ancient  Under  World  . . . .95 

Section  II. — The  Intermediate  abode  . . . 100 

Section  III. — The  Transmigration  of  Souls  . . .132 

Section  IV. — The  Sleep  of  the  Soul  ....  138 

Section  V. — The  Spirits  of  the  Dead  lingering  near  their 

Graves 159 

Section  VI. — The  True  Doctrine 164 


CHAPTER  IV. 


SYMPATHY  BETWEEN  HEAVEN  AND  EARTH. 


Introductory  remarks 


180 

192 

192 

199 

216 

221 

223 


Section  I. — Divine  Sympathy  .... 

The  Sympathy  of  the  Father  . 

The  Sympathy  of  the  Son  . 

The  Sympathy  of  the  Holy  Spirit  . 

Section  II. — Angelic  Sympathy  .... 

Angelic  Sympathy  in  the  Old  Testament 
Angelic  Sympathy  not  superseded  by  the  in- 
troduction of  the  New  Dispensation  . 229 
Angelic  Sympathy  consistent  with  the  offices 
of  the  Spirit  .....  231 

Sympathy  with  Angels  as  Intelligent  Spirits  239 
Sympathy  with  Angels  as  Animating  Spirits  247 
Sympathy  with  Angels  as  Executive  Spirits  251 
Section  III. — Saintly  Sympathy 258 


propositions. 

I.  We  have  communion  with  the  Saints  in 

Heaven 259 

II.  The  Saints  in  Heaven  remember  this  World, 

and  think  of  us 270 

III.  The  Saints  in  Heaven  know  more  of  us  than 

we  do  of  them  . 282 

IV.  The  Saints  in  Heaven  know  us  and  are  inter- 

ested in  us 285 


HEAVEN. 


INTRODUCTION. 

The  soul,  uneasy  and  confined  from  homo, 

Rests  and  expatiates  in  a life  to  come. 

Lift  up  your  heads,  ye  heavenly  pilgrims,  and  be- 
nold  your  home ! Tour  earnest,  longing  eyes,  turned 
upward,  declare  plainly  that  you  seek  a country. 
“ Blessed  are  they  that  are  home-sick,  for  they  shall 
get  home.,,  As  yet  there  is  wo  unto  you,  because 
you  sojourn  in  Mesech,  and  are  compelled  to  tarry  in 
the  tents  of  Kedar;  but  if  you  will,  I shall  speak 
comfortably  to  you,  in  the  language  of  Canaan,  by 
the  way.  Rest  thee,  then,  upon  thy  staff,  for  even 
in  this  weary  land  whence  ye  go  out,  it  is  granted 
unto  way-faring  men  to  turn  aside  for  a night,  to  re- 
fresh themselves  with  rest  under  the  shadow  of  a rock. 
Strong  in  thy  heart,  it  is  true,  are  the  drawings  of 
thy  Father,  and  of  thy  home  ; yet,  in  thy  earnestness 
to  gather  the  full  harvest  of  heavenly  fire-side  joys, 
thou  must  not  forget  to  enjoy  the  blessed  first-fruits, 
which  are  granted  thee  as  an  earnest  by  the  wa.y. 
Wilt  thou  stop,  then,  brother  pilgrim,  till  we  commune 

(9) 


10 


IIEAVEN. 


together  in  the  joyful  hopes  of  home,  and  refresh  our- 
selves with  visions  of  that  heavenly  land  towards  which 
our  yearning  hearts  are  aspiring  ? 

There  is  no  subject  upon  which  the  mind  ought  to 
dwell  more  frequently,  more  joyfully,  and  more  deeply, 
than  that  state  of  existence  which  lies  beyond  the. 
grave.  Whether  it  is  acknowledged  or  not,  this  sub- 
ject does,  perhaps  more  than  any  other,  occupy  the 
thoughts  of  men.  The  hope  of  something  better,  and 
the  dread  of  something  worse,  is  always  with  man,  to 
hang  garlands  of  light  and  smiles,  or  of  gloom  and 
tears,  along  every  path  he  takes  through  life.  In  the 
busiest  hours,  in  the  gayest  circles,  in  the  wildest  con- 
fusion of  earthly  din  and  bustle,  as  well  as  in  the  hours 
of  solitude,  the  powers  of  the  world  to  come,  at  times, 
bear  heavily  on  the  spirit.  This  is  natural,  and  it 
would  be  strange  if  it  were  not  so.  It  is  impossible 
that  we,  surrounded  as  we  are  by  so  many  infallible 
evidences  of  our  immortality,  and  tending  consciously 
and  fast  toward  an  eternal  state,  should  not  often  look, 
with  trembling  anxiety,  beyond  this  life.  The  exile, 
while  yet  in  chains  on  a foreign  shore,  thinks  and 
dreams  often  of  his  home,  but  when  he  once  leaves  the 
shores  of  his  captivity,  and  sails  toward  it,  it  becomes 
a subject  of  still  deeper  anxiety  and  greater  longing ; 
we  are  exiles  on  our  way  home,  already  are  we  driving 
fast  and  far  upon  the  sea  of  life : and  ought  we  not 
to  look  anxiously  towards  our  landing-place  on  eternal 
shores  ? Who,  with  the  Bible  to  direct  his  thoughts, 
and  the  Christian’s  hope  to  inspire  his  heart,  can  live 
without  thinking  much  of  heaven  ? He  who  has  this 
hope  in  him  looks  and  longs  for  its  complete  consum- 


INTRODUCTORY  REMARKS.  1 1 

raation,  as  one  looks  and  longs  for  the  morning  during 
a long  and  wretched  night. 

It  is  somewhat  strange  that  the  future  life  does  not 
occupy  the  attention  of  men — especially  of  Christians 
— in  a different  way  from  what  it  does.  Their  minds 
are  thinking  much  of  heaven,  it  is  true,  but  it  is  only 
thinking , it  is  not  earnest  inquiry — it  is  not  bending 
over  and  prying  into  it  as  the  angels  are  said  to  bend 
over  and  look  into  the  mysteries  of  salvation.  The  angels 
know  that  there  is  such  a thing  as  salvation,  but  they 
are  not  satisfied  with  such  a vague  knowledge,  they 
desire  to  look  into  it : so  the  saints  ought  not  to  be 
satisfied  with  merely  knowing  that  there  is  a heaven, 
and  content  themselves  with  thinking  of  it  in  a gene- 
ral way ; they  ought  to  desire,  by  faith,  and  in  the 
clear  light  of  revealed  truth,  to  go  over  and  see  the 
goodly  land.  Many  Christians,  however,  go  on  through 
life  with  a professed  hope  of  heaven,  having  nothing 
but  some  vague,  undefined,  and  cloudy  image  of  the 
land  of  their  hopes  before  their  eyes.  It  is  a dreamy 
region  in  which  their  hopes  swim.*  Their  thoughts 

* The  greater  part  of  Christians  rest  contented  with  the  most 
vague  and  incorrect  ideas  of  the  felicity  of  heaven,  and  talk  and 
write  about  it  in  so  loose  and  figurative  a manner,  as  can  convey 
no  rational  or  definite  conception  of  the  sublime  contemplations 
and  employments  of  celestial  intelligences.  Instead  of  elicit- 
ing. from  the  metaphorical  language  of  Scripture,  the  ideds  in- 
tended to  be  conveyed,  they  endeavour  to  expand  and  ramify 
the  figures  employed  by  the  sacred  writers  still  farther,  heap 
ing  metaphor  upon  metaphor,  and  epithet  upon  epithet,  and 
blending  a number  of  discordant  ideas,  till  the  image  or  picture 
presented  to  the  mind  assumes  the  semblance  of  a splendid 
chaotic  map,  or  of  a dazzling  but  undefined  meteor.  The  term 
Glory,  and  its  kindred  epithets,  have  been  reiterated  a thousand 


12 


HEAVEN. 


sometimes  make  excursions  through  it,  but  return  be- 
cause they  have  found  no  resting  place.  Man  in 
analogous  cases  does  not  act  so.  He  is  prone  to  dive 
into  his  future  history,  and  to  measure  and  weigh  its 
probabilities  with  an  untiring  curiosity.  If  he  is  about 
to  remove  to  some  unknown  land,  curious  questions 
concerning  it  will  be  upon  his  mind  during  all  the  time 
he  is  making  preparation,  and  he  seeks  in  every  way 
to  inform  himself  concerning  it ; and  it  is  strange  how 
much  he  will  soon  know  of  it,  even  where  the  sources 
of  information  seemed  at  first  exceedingly  scarce.  It 

times  in  descriptions  of  the  heavenly  state — the  redeemed  have 
been  represented  as  assembled  in  one  vast  crowd  above  the 
visible  concave  of  the  sky,  adorned  with  “ starry  crowns,” 
drinking  at  “crystal  fountains,”  and  making  “the  vault  of 
heaven  ring”  with  their  loud  acclamations.  The  Redeemer 
himself  has  been  exhibited  as  suspended  like  a statue  in  the 
heavens,  above  the  immense  crowd,  crowned  with  diadems,  and 
encircled  with  a refulgent  splendour,  while  the  assembly  of  the 
heavenly  inhabitants  were  incessantly  gazing  on  this  object,  like 
a crowd  of  spectators  gazing  at  the  motion  of  an  air-balloon,  or 
of  a splendid  meteor.  Such  representations  are  repugnant  to 
the  ideas  intended  to  be  conveyed  by  the  metaphorical  language 
of  inspiration,  when  stripped  of  its  drapery.  They  can  convey 
nothing  but  a meagre  and  distorted  conception  of  the  employ- 
ments of  the  celestial  state,  and  tend  only  to  bewilder  the  ima- 
gination, and  to  “ darken  counsel  by  words  without  knowledge.” 
Hence  it  has  happened,  that  certain  infidel  scoffers  have  been 
led  to  conclude,  that  the  Christian  heaven  is  not  an  object  tc  be 
desired ) and  have  frequently  declared,  that  “ they  could  feel 
no  pleasure  in  being  suspended  for  ever  in  an  ethereal  region, 
and  perpetually  singing  psalms  and  hymns  to  the  Eternal” — 
an  idea  of  heaven  which  is  too  frequently  conveyed  by  the 
vague  and  distorted  descriptions  which  have  been  given  of  the 
exercises  and  entertainments  of  the  future  world. — JDic/ds  Future 
State,  pp.  181,  182. 


INTRODUCTORY  REMARKS. 


13 


is  because  his  earnest  desire  to  know  induces  him  to 
catch  every  item  of  intelligence  that  throws  light  upon 
the  subject  of  his  inquiries.  Why  do  not  Christians 
in  like  manner  concentrate  every  ray  of  light  that  falls 
upon  this  world  from  that  which  is  future,  in  order 
that  they  may,  as  intelligently  and  as  comfortably  as 
possible,  journey  toward  it  ? Is  it  because  their  hopes 
t j obtain,  and  their  desires  for  it,  are  so  weak  and 
wavering?  Alas!  is  not  this  the  secret?  The  man 
who  had  bought  a piece  of  land  which  was  but  an 
earthly  trifle,  must  needs  go  and  see  it,  though  he 
thereby  forego  a rich  feast ; but  he  who  professes  to 
have  an  eternal  inheritance  beyond  the  grave,  cannot 
forfeit  a few  of  life’s  vain  pleasures  in  order  that  he 
may  examine  it.  Certainly  such  persons  are  not  saved 
by  hope ! 

It  may  be  said,  that  heaven  is  only  indistinctly  re- 
vealed to  us.  It  is  true,  heaven  is  exhibited  to  us  in 
revelation  mostly  in  figures,  images,  and  symbols ; 
but  these  are  not  without  meaning.  Indeed  they  are 
used  for  the  very  purpose  of  making  the  ideas  which 
they  are  intended  to  convey  plainer  to  us,  and  of 
giving  us  a more  graphic  description  of  those  things 
which  are  unseen  and  eternal.  We  may  know  more 
of  heaven  from  these  figures,  images,  and  symbols, 
than  if  it  had  been  revealed  to  us  by  precept.  In 
these  we  have  envelopes  of  heavenly  treasure,  which 
we  can  unrol,  and  when  unrolled  the  treasures  are  our 
own.  These  symbols  are  caskets  to  which  the  humble 
and  inquiring  Christian  has  the  key.  The  Spirit  is 
his  commentator ; “ He  takes  of  the  things  which  are 
Christ’s,”  and  ours  because  they  are  his,  “and  shows 

9 


14 


HEAVEN. 


then:  to  us.”  Thus  sayings  upon  the  harp,  which  to 
some  are  dark  and  dead,  or  at  best  but  uncertain 
sounds,  are  to  the  Christian,  voices  from  a better  land, 
which  pour  their  rich  and  refreshing  melody  into  his 
heart. 

In  the  Old  Testament,  there  are  types,  shadows, 
and  symbols,  yet  they  embosom  great  truths  which  in 
the  new  economy  are  clearly  revealed ; but  we  are 
not  to  suppose  that  the  truths  which  they  shadowed 
forth  were  entirely  unperceived  by  the  saints  of  that 
day.  All  the  Jews,  however,  did  not  see  these  truths 
with  equal  clearness.  To  the  thoughtless  and  wicked, 
the  blood  that  flowed  at  the  foot  of  the  altar  was  only 
the  blood  of  lambs,  bulls,  and  goats ; and  the  whole 
transaction  of  tabernacle  service  was  to  them  only  an 
empty  ceremonial;  but  to  those  who  ardently  and 
piously  longed  for  union  with  God,  these  were  replete 
with  divine  power,  truth,  and  consolation.  The  lamb 
slain  on  the  great  day  of  atonement,  was  to  many  a 
common  lamb,  and  so  in  one  sense  it  was ; but  to 
those  who,  with  eyes  fixed  upon  the  promise,  waited 
for  the  consolation  of  Israel,  the  whole  transaction 
was  a panorama  of  the  future  sacrifice  of  better  blood 
on  Calvary  ! The  pious  Israelite  saw  in  these  things 
a shadow  of  good  things  to  come,  the  reality  or  sub- 
stance of  which  they  knew  to  be  a true  transcript  of 
the  shadow,  and  that  they  already  apprehended  by 
faith.  Thus,  what  to  the  unbelieving  and  the  careless 
seemed  but  dark  floating  images,  were  to  them  rain- 
bows of  promise,  tinselled  with  the  true  substance  of 
gospel  glory.  The  Sun  of  Righteousness,  which  was 
afterwards  to  arise  so  gloriously  over  Judea’s  hills, 


INTRODUCTORY  REMARKS. 


15 


with  healing  in  his  beams,  was  already  discovered  by 
the  heaven-averted  eye  of  patriarchal  faith,  peering 
up  behind  the  darkness  of  the  typical  age. 

The  New  dispensation  stands  related  to  heaven  as 
the  Old  dispensation  did  to  the  New.  As  Abraham, 
Isaac,  Jacob,  and  the  prophets,  saw,  by  virtue  of  su- 
perior faith,  the  outlines  of  the  New  dispensation,  so 
we  see  now  the  outlines  of  a heavenly  country.  Those 
among  the  Jews  whose  faith  was  strongest,  understood' 
most  of  what  would  come  to  pass  in  gospel  times ; so 
now,  those  who  stand  most  in  the  light,  shall  see  the 
most  light.  Those  whose  eyes  are  ardently,  piously, 
and  longingly  directed  towards  their  future  home,  will 
get  farthest  in  their  knowledge  of  it.  If  we  wait  and 
look  for  it,  being  burdened,  as  the  pious  Jews  waited 
for  the  coming  Messiah,  and  if  we  study  the  word  of 
God  in  reference  to  this  subject  as  they  studied  the 
sure  word  of  prophecy  in  reference  to  the  Saviour  for 
whom  they  looked,  then  we  shall  see  every  ray  of 
light  in  the  Bible  which  reveals  heaven. 

Many  things  may  be  known  from  the  Bible  about 
heaven,  after  close  study,  which  are  not  known  at  first 
sight,  or  at  first  thought.  In  regard  to  this,  as  in 
regard  to  all  its  truths,  it  is  inexhaustible ; the  more 
we  learn,  the  more  there  is  to  be  learned. 

“Ever  charming,  ever  new!” 

He  who  sells  all  that  he  has,  and  buys  this  field  of 
pearl,  and  then  turns  all  his  energies  to  digging,  will 
find  good  treasures.  As  the  opening  rose  reveals  new 
beauty  every  time  it  rolls  off  an  envelope,  and  as  tints 
of  tenderer  and  more  refined  beauty  play  upon  its 


16 


HEAVEN. 


petals  the  nearer  you  approach  its  heart ; so,  the 
nearer  you  come  to  the  warm  and  living  heart  of  di- 
vine revelation,  the  more  sensibly  will  you  see  and 
feel  the  blissful  power  of  heavenly  things.  If  we  get 
a letter  from  an  absent  friend,  in  which  the  country 
where  he  sojourns  is  described,  we  see  things  at  a 
second  reading  which  we  did  not  see  at  first ; and,  if 
even  the  country  is  not  professedly  described,  yet  we 
are  able  to  gather  something  from  it  in  reference  to 
the  country.  A mere  allusion,  or  the  relation  of  some 
relative  matter,  if  followed  up  in  thought,  and  com- 
pared with  other  known  facts,  may  bring  a field  of 
information  to  light  which  was  not  even  directly  con- 
templated or  intended  by  the  writer.  A book  on  one 
subject  will  often  throw  light,  incidentally,  on  a dozen 
other  subjects  in  its  course,  or  suggest  hints,  which, 
if  followed  out,  will  lead  to  just  and  valuable  conclu- 
sions. So  in  reading  the  Bible  with  reference  to  the 
subject  before  us,  we  are  not  dependent  upon  direct 
passages  only,  or  on  those  passages  where  the  sacred 
writer  speaks  professedly  of  heaven,  but  we  may  em- 
ploy incidental  hints  and  allusions,  and  may  take  all 
the  light  thrown  upon  it  from  collateral  subjects.  The 
resurrection,  the  judgment,  the  constitution  of  Christ’s 
mediatorial  person,  and  other  collateral  doctrines,  may 
all  speak.  “ In  relation  to  the  unseen  world,  Scrip- 
ture is  to  be  listened  to  much  as  we  might  listen  to 
an  ambassador  from  a distant  country,  who,  while 
earnestly  discharging  the  special  duties  of  his  office, 
and  while  urging  at  large  the  political  and  commercial 
interests  of  his  sovereign,  might  make  many  allusions 
and  employ  many  phrases,  which,  vdien  collected  and 


INTRODUCTORY  REMARKS. 


17 


attentively  considered,  would  serve  to  convey  some 
good  general  notion  of  the  climate,  usages,  and  wealth 
of  his  native  land.”  A village  and  its  landscape  may 
be  drawn  from  different  points,  and  in  each  view  some 
new  object  or  feature  will  be  included  in  the  picture ; 
so,  heaven  may  be  viewed  from  different  parts  of  rela- 
tive Bible  truth,  and  from  each  it  will  receive  some 
additional  tint  of  glory,  until  the  picture  be  such  as 
eye  hath  not  before  seen,  nor  the  heart  of  man  con- 
ceived. Thus  the  subject  will  open  much  to  continued, 
deep,  and  sanctified  study. 

Great  familiarity  with  the  Bible,  with  the  exposi- 
tions of  it  given  by  holy  men,  and  with  everything 
pertaining  to  the  subject  in  general,  is  another  source 
of  light  on  this  interesting  subject.  In  this,  as  in 
other  things,  the  hand  of  the  diligent  maketh  rich, 
and  he  that  seeketh  shall  find.  The  coarse  features 
of  scenery,  which  strike  the  eye  when  one  looks  on  a 
landscape,  are  but  a small  part  of  those  varied  and 
ever-varying  lights  and  shadows  which  strike  the  eye, 
touch  the  heart,  and  fire  the  soul,  of  an  experienced 
painter  or  poet,  and  which  are  capable  of  receiving 
from  them,  upon  canvass  or  paper,  a local  habitation 
and  a name.  So  a careless  passing  glance  cast  toward 
the  heavenly  world  by  one  who  is  bent  upon  the  wild 
chase  of  earthly  good,  or  the  cold  and  idle  look  of 
dead  faith,  will  not  reveal  those  delicate  and  lovely 
glories  which  make  up  the  tender  details  of  celestial 
scenery. 

This  idea  may  be  illustrated  by  an  instance.  All 
persons  have  a knowledge  of  Washington  from  reading 
the  outlines  of  his  life,  or  from  tradition  in  the  way 

9 * 


18 


HEAVEN. 


of  fireside  tales.  They  will,  however,  from  these 
sketches,  form  a very,  incorrect,  or  at  least  a very 
limited  idea  of  his  real  character.  But  let  the  same 
persons  become  great  admirers  of  Washington,  and 
consequently  get  also  an  increased  desire  to  understand 
his  character  more  fully.  They  will  now  read  more 
extensive  biographies,  and  read  them  more  closely, 
endeavouring  at  the  same  time  to  fill  out  the  picture 
in  their  minds  with  known  facts.  Besides  they  will 
gain  access  to  his  private  journals  and  letters.  They 
will  read  the  lives  of  all  such  men  as  lived  at  the  same 
time,  and  acted  with  him  in  the  revolution  — their 
letters  to  him,  and  his  to  them.  Besides  this,  they 
wull  read  the  history  of  the  times,  and  thus  transplant 
themselves  in  thought  into  that  age,  and  move  in  the 
living  scene  as  it  transpires  before  them.  Thus  will 
they  get  a different  idea  altogether  of  his  character, 
and  thus  only  will  they  get  a proper  one.  Before, 
they  saw  his  life  in  its  coarse  and  imperfect  outlines ; 
they  saw  him  as  a chief,  a hero,  lover  of  his  country ; 
but  now  they  see  a feature  of  his  character  which  was 
hidden  by  the  very  glare  of  these  ; — they  see  him  now 
as  a man,  a citizen,  a friend,  a parent.  Before  they 
could  not  get  clear  of  the  idea  that  he  was  a being  of 
a different  order  from  men  in  general,  and  this  in  spite 
of  their  better  judgment ; but  now  they  see  him  as  a 
person  like  themselves  in  all  the  relations  of  life,  only 
great  in  small  things  as  well  as  in  great  things.  Now, 
as  a result  of  great  familiarity  with  him  in  the  more 
unobtrusive  details  of  his  life,  they  see  another  Wash- 
ington, because  they  see  the  true  one.  Apply  the 
illustration  to  the  subject  in  hand,  and  it  will  teach 


INTRODUCTORY  REMARKS. 


19 


us  that  heaven  will  become  a different  heaven  to  those 
who  by  great  familiarity  with  all  that  pertains  to  it  in 
the  Bible,  make  it  a subject  of  careful,  persevering, 
and  deep  meditation. 

It  requires,  also,  a heart  in  full  and  earnest  sympa- 
thy with  the  powers  of  the  world  to  come,  and  an 
ardent  desire  to  be  brought  more  under  its  influence, 
to  learn  what  may  be  known  of  heaven.  It  requires  a 
heart,  whose  very  longings  will  draw  heaven  and  earth 
together;  a heart,  whose  faith  will  annihilate  time, 
space,  and  death,  and  summon  the  substance  of  things 
hoped  for  right  around  it.  This  will  have  a tendency 
to  produce  a familiarity  with  things  in  the  Bible  which 
would  otherwise  remain  obscure,  and  what  might  seem 
to  be  allusions  and  hints  incidental,  will  be  seized  upon 
with  pious  avidity  as  sources  of  light  to  be  interpreted 
by  the  heart’s  deep  desires,  in  sweet  submission  to  the 
guidance  of  that  Spirit  by  whom  we  are  led  into  all 
truth ; and  that  Spirit  by  whom  those  deep  spiritual 
wants  and  desires  are  first  awakened  will  find  means 
to  direct  and  satisfy  them. 

In  most  that  has  been  written  on  heaven,  so  far  as 
it  has  come  within  the  range  of  my  reading,  there  is 
either  too  much  wild  and  unwarrantable  speculation* 
on  the  one  hand,  or  too  much  vague  spiritualistic  use 
of  the  figurative  language  of  the  Bible  on  the  other.f 
Both  mislead  the  mind,  and  afford  no  satisfaction  to 

* Of  this  we  have  an  instance  in  Taylor’s  Physical  Theory 
of  another  Life,  and  in  Dick’s  Philosophy  of  a Future  State. 

t Of  this  we  have  an  example  in  that  otherwise  good  book, 
Baxter’s  Saint’s  Rest,  and  in  many  other  books  on  practical 
piety. 


20 


HEAVEN. 


the  spirit  of  pious  inquiry.  My  object  is  to  steer  be- 
tween these  two  extremes.  When  I speculate — if  the 
carrying  out  of  Bible  truths  to  their  legitimate  conse- 
quences by  the  assistance  of  scripture  allusions  and 
established  rational  and  analogical  laws  of  interpreta- 
tion, can  be  called  speculation — it  shall  be  tame,  and 
tempered  with  that  modesty  and  reverence  which 
ought  to  characterize  the  Christian  mind  when  looking 
into  things  not  seen. 

The  Bible  evidently  says  something — it  says  much 
— of  heaven.  What  it  says  may  certainly  be  known. 
What  it  says  it  is  our  duty  and  privilege  to  know,  and 
as  Christians  we  ought  to  have  an  ardent  desire  to 
know  it.  It  does  not  tell  us  all,  it  is  true,  which  an 
unholy  and  presumptuous  curiosity  might  prompt  us 
to  wish,  but  it  tells  us  enough  to  cheer  our  hearts, 
and  strengthen  our  longings  while  we  travel  towards 
it.  This  it  is  my  purpose  to  gather,  arrange,  illus- 
trate, and  enforce,  for  the  instruction  of  inquirers 
after  a better  land,  and  for  the  comfort  of  those  on 
the  way  who  are  faint,  yet  still  pursuing. 

I do  not  write  for  the  schools ; nor  do  I intend  that 
this  little  volume  shall  lie  on  the  table  of  the  contro- 
versialist. I contend  with  what  I consider  error  when 
it  comes  in  my  way,  but  do  not  go  out  of  my  course  to 
seek  it  for  the  sake  of  strife.  This  is  rather  intended 
as  a manual  for  the  way.  It  may  give  refreshment  at 
some  “ lodging-place  of  way-faring  men  in  the  wilder- 
ness.” It  may  while  away  the  nameless  inquietudes 
of  a stranger  in  the  land,  when  he  turneth  aside  to 
tarry  for  the  night.  It  may  be  of  use  to 

The  soul  uneasy  and  confined  from  home. 


INTRODUCTORY  REMARKS. 


21 


It  n ay  be  read  at  the  cottage  window  when  day-light 
closes,  where  sits  some  home-sick  pilgrim  tired  of 
gazing  into  the  dim  distant  blue,  as  if  to  see  by  sight 
what  can  only  be  seen  by  faith  — a distant  heaven  ! 
Or  at  the  sunset  hour,  when  the  eye  is  disappointed 
in  looking  through  the  golden  vista  of  bright  clouds 
into  a better  land.  Or  at  that 

time  when  moments  flow 

More  peacefully  than  all  beside  : 

That  sweetest  of  all  times  below, 

A sabbath  eve  in  summer  tide. 

When  the  public  exercises  of  the  sanctuary  are  closed, 
when  the  holy  quietude  of  closing  day  steals  around, 
and  when  the  soul,  having  had  a foretaste  of  heavenly 
rest,  is  still  ardently  longing  for  the  rest  which  re- 
maineth — then,  by  its  aid,  the  patience  of  faith  may 
be  strengthened,  the  tremblings  of  hope  confirmed, 
and  the  wings  of  love  plumed  for  heaven  ! 

Reader,  does  your  heaven-directed  countenance  de- 
clare to  all  you  pass  that  you  seek  a country ; and 
are  you  weary  of  all  the  oppressions  that  are  done 
under  the  sun? — read  of  heaven;  not  so  much  in 
those  bright  and  lucid  moments  when  the  smiles  of 
God’s  countenance  rest  consciously  upon  you,  and 
when  the  Spirit  by  a sweet  impulse  of  faith  mounts 
up  as  on  eagle’s  wings  ; but  read  when  your  hours  are 
loneliest,  when  your  burdens  are  heaviest,  when  your 
temptations  are  strongest,  when  your  way  is  darkest, 
when  your  friends  are  fewest,  when  your  heart  is 
^weakest,  and  when  the  powers  of  hell  are  fiercest. 
For  your  comfort  and  encouragement  come  and  see 
the  good  land.  Get  thee  up  into  the  top  of  the  Pis* 


22 


IIEAVEN. 


gah  of  faith,  and  lift  up  thine  eyes  westward,  and 
northward,  and  southward,  and  eastward,  and  behold 
it  with  thine  eyes  ! 

Have  you  lost  some  of  those  to  whom  you  were 
united  on  earth  by  the  tenderest  ties  of  the  flesh,  or 
by  those  purer  and  piously  tempered  affections  which 
knit  closer  than  the  flesh ; and  do  you  often  bend 
over  the  sod  where  their  bodies  sleep,  as  if  to  call 
them  back  by  the  eloquence  of  tears  ? Do  you  sit  at 
the  tomb  of  the  beloved  dead,  and,  filled  with  the  spi- 
rit of  pious  hope,  sing 

Yet  again  we  hope  to  meet  thee, 

When  the  day  of  life  is  fled, 

Then,  in  heaven,  with  joy  to  greet  thee, 

Where  no  farewell  tear  is  shed  ? 

Come,  mourner  bereft  and  sad  ! Instead  of  standing 
upon  their  graves  drooping  and  bent  like  the  willow, 
and,  like  it,  moaning  over  what  it  shadows,  sit  down 
on  some  green  hillock  like  a consistent  child  of  hope, 
and  wipe  your  tears  while  you  read  of  heaven.  From 
that  eternal  home  of  the  sainted  dead,  hear  a com- 
forting voice,  “ He  is  not  there ; he  is  risen : behold 
the  place  where  he  lay !” 

Have  you  been  marked  for  sorrow  from  childhood’s 
hour  ? Have  your  fondest  hopes  been  the  play-thing 
of  every  passing  change  ? Do  you  lie  neglected  as  a 
harp,  whose  music  is  no  more  sweet,  because  it  is  no 
more  needed  to  make  others  happy;  and  have  the 
gems  one  by  one  dropped  away  from  your  circle  of 
love  ? Has  your  life  become  cold  and  desolate  and 
dreary  as  a rainy  autumnal  day  ? Look  up,  child  of 
sorrow,  for  a bright  heaven. 


INTRODUCTORY  REMARKS. 


23 


u Earth  has  no  sorrows  that  heaven  cannot  heal.” 

The  reason  you  are  not  happier  is  because  you  love  too 
much  this  inconstant  world,  and  you  love  it  so  much, 
because  you  have  not  sufficiently  thought  of  a better. 
Why  sit  weeping  among  ruins,  like  melancholy  Ma- 
rius among  the  heaps  of  Carthage,  calling  back  ’things 
that  have  died  only  to  see  them  die  again  ? “ Let  the 

dead  bury  their  dead.”  Why  linger  about  the  graves 
of  buried  hope,  or  unfaithful  love,  when  before  you  is 
a land  where  hopes  never  disappoint,  and  where  affec- 
tions never  die  ? 

Are  you  a tempted  soul,  often  in  the  wilderness  in 
dark  and  dreadful  conflict  with  Satan  ? Are  those 
lying  spirits  whose  name  is  legion,  by  your  side  to 
harass,  and  before  to  hinder  you,  and  do  you  often 
become  faint  and  disheartened  because  of  the  way  ? 
Do  you  sometimes  cry  out  beneath  a shower  of  fall- 
ing darts,  “ It  is  enough ; now,  0 Lord,  take  away 
my  life  ?”  Look  up  ; your  reward  is  before  you  ; the 
blessed  thought  of  home  will  heal  all  the  wounds 
received  by  the  way.  Arise  ye,  and  depart  in  the 
strength  of  the  Lord,  for  this  is  not  your  rest. 

Ye  young,  who  are  wandering  intoxicated  with 
vanity  in  the  mazes  of  a heated  imagination,  your 
thoughts  are  spreading  the  wing  over  hopes  on  which 
they  can  never  light.  You  have  seen  the  world  and 
life  only  in  the  freshness  and  beauty  Of  its  morning 
dew,  and  you  have  loved  them.  You  will  yet  learn 
that  all  is  a vapour  on  the  earth,  which,  like  the 
morning  cloud  and  the  early  dew,  goeth  away.  The 
things  which  are  seen  are  temporal.  I desire  you  to 
learn  this  now,  rather  than  hereafter  by  bitter  expe- 


24 


IIEAVEN. 


nence : and,  as  you  live  on  hope,  direct  those  hopes 
to  things  which  are  unseen  and  eternal.  Will  you 
learn  and  believe  that  beyond  the  grave  are  not  only 
the  only  realities,  but  the  most  glorious  ones  ? Bo- 
hold  the  glory  of  that  world,  that  your  eyes  be  not 
deceitfully  dazzled  by  the  sheen  of  this  world,  which 
must  soon  be  merged  into  eternal  night.  Not  only 
must  the  beauty  and  fire  of  youth  die,  but  the  heavens 
and  the  earth  themselves,  which  are  now,  God  has 
reserved  unto  fire  against  the  day  of  judgment  and 
perdition  of  ungodly  men.  Amid  the  consternation 
and  confusion  of  dissolving  nature,  when  earth  shall 
utter  her  final  groan,  where  will  you  find  a home,  if 
not  in  heaven  ? If  you  are  friendless,  houseless,  and 
homeless  then,  it  will  not  be  because  you  have  not 
known  of  a heaven  where  the  weary  are  at  rest. 

Aged  pilgrim  ! you  expect  soon  to  go  over  ! You 
are  already  going  down  the  wintry  hill-side  of  life 
towards  the  valley  of  the  shadow  of  death.  Lift  up 
your  eyes  before  you  descend  into  the  dark  Jordan, 
and  fix  in  your  mind,  as  much  as  you  can,  the  outlines 
of  Canaan.  Your  eyes  are  dim  to  the  loveliness  of 
earth,  your  ears  are  dead  to  its  music,  and  your  feet 
are  weary  and  heavy  on  its  thorny  road ; lift  up  your 
eyes,  and  look  for  a better  land,  for  behold  it  lies  be- 
fore you.  To  read  of  heaven  is  better  than  pastime 
for  you  while  the  chariots  of  Israel  tarry.  It  will 
inspire  an  earnest  longing  to  depart  and  be  with 
Christ,  and  thus  make  your  departure  easy  and  your 
passage  smooth. 

Heaven,  oh  ! heaven ! who  does  not  desire  to  know 
all  that  may  be  known  of  it  ? Heaven,  it  is  our  Fa- 


INTRODUCTORY  REMARKS.  25 

tlier’s  house,  the  home  of  angels,  and  of  all  the 
departed  saints  who  have  fallen  asleep  in  Jesus ! 

li  Apostles,  prophets,  martyrs  there 
Around  the  Saviour  stand.” 

Heaven,  it  is  the  home  of  all  our  hopes ; the  end  of 
life’s  weary  pilgrimage,  where  we  all  at  last  expect  to 
dismiss  our  burdens,  to  forget  our  sorrows,  and  to 
wipe  our  tears.  If  this  be  heaven,  then  let  us  know 
what  the  Spirit  saith  concerning  it  to  the  churches ! 

0,  Spirit,  that  dost  prefer 
Before  all  temples  th?  upright  heart  and  pure, 

Instruct  me,  for  thou  know’st. 

What  in  me  is  dark, 

Illumine  ! what  is  low,  raise  and  support! 


CHAPTER  I. 


Sja  Hjittmi  e an? 


Dhj  talk  to  me  of  heaven  ! I love 
To  hear  about  my  home  above ) 

For  there  doth  many  a loved  one  dwell 
In  light  and  joy  ineffable. 

O!  tell  me  how  they  shine  and  sing, 

While  every  harp  rings  echoing, 

And  every  glad  and  tearless  eye 
Beams  like  the  bright  sun  gloriously. 

Tell  me  of  that  victorious  palm, 

Each  hand  in  glory  beareth ) 

Tell  me  of  that  celestial  calm, 

Each  face  in  glory  weareth. 

“ Behold  we  have  left  all  and  followed  thee ; what 
shall  we  have  therefore  ?”  What  shall  we  have  there- 
fore ? This  is  a question  that  frequently  arises  in  the 
Christian’s  mind,  as  he  endeavours  to  cheer  his  oft- 
times  drooping  spirits  with  a look  towards  the  recom- 
pense of  reward.  What  shall  we  have?  We  have 
left  all  for  thee,  and  by  following  thee  we  have  con- 
fessed that  we  are  pilgrims  and  strangers  upon  the 
earth.  In  this  world  we  shall  have  tribulation,  but 
thou  didst  overcome  the  world ; what  shall  those  have 
who  overcome  with  thee  ? 


(26) 


IS  HEAVEN  A I LACE? 


27 


These  are  the  saint’s  ardent  inquiries,  when  in  the 
spirit  of  self-denial  he  stands  above  the  earth  and 
despises  all  its  offers,  and  when,  in  the  spirit  of  entire 
self-consecration  to  Christ,  he  has  no  desire  but  to 
follow  the  Lamb  wheresoever  he  goes.  The  ardour 
of  hope  outstrips  the  patience  of  faith,  and  hovering 
around  the  battlements  of  the  celestial  city,  seeks  a 
prelibation  of  promised  joys.  Although  the  opening 
gates  let  out  no  glory ; though  the  anthems  of  their 
worship  are  not  heard  without ; and  though  saints 
and  angels, 

11  On  heavenly  pastimes  bent,” 

do  not  stop  to  give  particulars  to  curious  inquirers 
who  linger  in  their  way,  yet  modest  inquiries  are  not 
improper,  and  may  frequently  be  answered  to  the 
comfort  and  joy  of  believers. 

The  Saviour  answered  the  above  inquiry  when  made 
by  Peter.  He  told  him,  “ When  the  Son  of  man  shall 
sit  in  the  throne  of  his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the  twelve  tribes  of  Israel.” 
Here  then  there  is  curiosity  which  the  Saviour  him- 
self approved,  because  he  satisfied  it.  The  same 
pious  curiosity  still  manifests  itself  in  the  minds  of 
God’s  people  in  their  holiest  hours,  and  shall  there  be 
nothing  revealed  to  satisfy  them?  Yes,  God  will 
approve  of  such  inquiries,  and  will  grant  the  influence 
of  that  Spirit  who  leads  into  all  truth,  to  all  those 
who  search  the  scriptures  for  an  answer. 

I propose  in  this  book  to  consider  some  questions 
which  often  arise  in  the  minds  of  Christians  concern- 
ing heaven.  In  this  inquiry  we  shall  endeavour  to 


28 


HEAVEN. 


adhere  closely  to  the  sure  word  of  prophecy.  What 
the  Spirit  has  revealed,  through  holy  men  of  old,  is 
profitable,  what  He  does  not  reveal  we  cannot  know. 
It  was  a comfort  for  Moses  to  view  from  Pisgah  the 
promised  land,  though  at  a distance,  where  he  could 
only  get  the  coarsest  outlines  of  its  beauty ; so  it  is 
sweet  to  -us  to  see,  from  the  mount  of  revelation, 
something  of  the  heavenly  Canaan,  though  it  be  only 
its  veiled  glory  through  a glass  darkly. 

In  a world  so  full  of  change  as  this,  and  in  the 
midst  of  a life  which  must  so  certainly  and  so  soon 
come  to  a close,  to  be  succeeded  by  an  eternal  state, 
there  are  few  who  do  not,  at  times,  think  earnestly 
about  a home  beyond  this  life.  This  is  a subject 
which  especially  occupies  the  minds  of  the  truly  pious 
in  the  twilight  of  life’s  loveliest  and  loneliest  hours. 
It  is  the  land  of  their  hopes,  and  of  their  treasures ! 
To  it  they  are  bound,  not  only  by  the  power  of  a 
deathless  faith,  but  by  that  holiest  and  sweetest  of  all 
human  ties, — affection  for  their  beloved  dead  who 
have  died  in  the  Lord. 


IS  HEAVEN  A PLACE? 

And  as  a bird  each  fond  endearment  tries 
To  tempt  its  new-fledged  offspring  to  the  skies, 

He  tried  each  art,  reproved  each  dull  delay, 

Allured  to  brighter  worlds,  and  led  the  way. 

Is  heaver,  a place,  or  is  it  a state  of  existence 
merely  ? Has  it  locality,  and  is  it  material  ? Shall 
we  exist  in  the  heavenly  world,  related  to  time  and 
space?  Will  that  world  be  visible  to  the  eye  and 


IS  HEAVEN  A PLACE i 


29 


tangible  to  the  senses  ? In  short,  will  it  be  a local, 
material,  visible,  and  tangible  heaven  ? These  are 
questions  which  often  arise  in  the  minds  of  Christians, 
and  so  far  as  light  is  thrown  upon  this  subject  by 
revelation,  S3  far  it  is  right  that  these  inquiries  should 
be  answered. 

Some  have  professed  to  believe  that  heaven  is 
merely  a state  of  being,  without  any  reference  to  time 
or  place,  as  the  state  of  matrimony  or  slavery.  Thus 
it  has  been  said  that  heaven  is  as  much  where  we  are, 
or  a foot  from  us,  as  any  where  else.  It  has  been 
said  that  where  there  is  a holy  soul,  there  is  heaven ; 
that  the  spirit  after  death  is  disconnected  from  matter, 
from  time,  and  from  space,  and  enjoys  a kind  of  bliss 
so  purely  abstract  and  spiritual  that  it  is  in  no  way 
connected  with  matter  however  refined.  It  is  hard  to 
understand  this  theory,  but  somehow  the  spirit  floats 
in  a spiritual  element,  enjoys  itself  and  is  happy,  in  a 
state  entirely  separated  from  all  that  is  tangible  to 
our  senses.  This  theory  of  course  traces  its  origin  to 
the  old  Platonic  notion  that  matter  is  essentially  evil, 
and  the  highest  good  consists  in  getting  entirely  clear 
of  it. 

“ The  common  imagination,”  says  Dr.  Chalmers — 
we  hope  not  altogether  common, — “ that  we  have  of 
Paradise  on  the  other  side  of  death,  is  that  of  a lofty 
aerial  region,  where  the  inmates  float  m ether,  or  are 
mysteriously  suspended  upon  nothing — where  all  the 
warm  and  sensible  accompaniments,  which  give  such 
an  expression  of  strength,  and  life,  and  colouring  to 
our  present  habitation,  are  attenuated  into  a sort  of 
spiritual  element,  that  is  meagre,  and  imperceptible, 
3* 


80 


HEAVEN. 


and  utterly  uninvitiug  to  the  eye  of  mortals  here  be- 
low— where  every  vestige  of  materialism  is  done 
away,  and  nothing  left  but  unearthly  scenes  that  have 
no  power  of  allurement,  and  certain  unearthly  ecsta- 
sies, with  which  it  is  felt  impossible  to  sympathize.” 

To  show  the  folly  of  this  theory  it  is  sufficient  to 
remark,  that  if  this  be  true,  then  the  five  senses  by 
which  the  spirit  now  communicates  with  the  material 
world  would  be  quite  useless,  and  w'ould  be  dispensed 
with  ; but  as  the  habits  of  the  spirit  have  been  formed 
by  the  activities  of  these  senses,  and  as  all  the  facul- 
ties of  the  mind  have  been  trained  to  act  through 
these  channels,  it  would  seem  very  violent  to  cut  them 
off  at  once  and  for  ever  from  that  mode  of  acting.  It 
would  seem  that  such  a transition  would  require 
nearly,  if  not  altogether,  the  destruction  of  the  mind 
as  it  now  is,  and  the  erection  of  one  entirely  new. 
This  is  only  a rational  objection ; it  will  be  hereafter 
seen  how  this  mystic  dream  is  further  condemned  by 
the  positive  arguments  for  heaven’s  locality,  both  from 
reason  and  from  scripture. 

It  is  evident,  from  various  considerations,  that 
heaven  is  strictly  and  properly  a place — a local  and 
material  heaven. 

When  we  say  that  heaven  is  material,  it  must  be 
remembered  we  do  not  assert  that  matter  there  ap- 
pears in  just  the  same  form,  or  that  it  is  of  the  same 
construction  or  appearance  as  it  is  here  upon  the 
earth.  It  may  be  far  less  rough  and  coarse,  and  yet 
be  matter  still.  Matter,  we  know,  is  capable  of  many 
combinations,  and  perhaps  of  many  the  nature  of 
which  we  cannot  at  present  conceive.  We  know  that 


IS  HEAVEN  A PLACE? 


31 


matter  can  and  does  exist  in  a very  refined  state ; as, 
for  instance,  in  light,  electricity  or  air,  all  of  which 
are  material.  Philosophy  assures  us  that  the  matter 
of  wdiich  the  planets  are  composed  is  very  differently 
combined,  so  that  their  appearances  to  the  senses  are 
widely  different.  The  planet  Mercury,  which  revolves 
nearest  the  sun,  it  is  said,  is  far  more  dense  and  solid 
than  any  of  the  other  planets.  From  what  we  know, 
therefore,  it  is  certain  that  a material  world  may 
exist,  more  refined  in  its  constitution,  more  delicate 
in  its  combinations,  and  consequently  more  beautiful 
and  glorious  in  its  construction  and  appearance. 
When  we  speak,  therefore,  of  heaven  as  a material 
world,  let  not  the  reader’s  imagination  present  to  his 
hopes  a world  like  this  earth,  as  though  this  was  the 
only  form  in  which  it  is  possible  for  matter  to  exist. 
“All  flesh  is  not  the  same  flesh, ’’^-though  all  flesh  m 
material, — “but  there  is  one  kind  of  flesh  of  men, 
another  flesh  of  beasts,  another  of  fishes,  and  another 
of  birds.  There  are  also  celestial  bodies,  and  bodies 
terrestrial:” — these  are  all  material  bodies, — “but 
the  glory  of  the  celestial  is  one,  and  the  glory  of  the 
terrestrial  is  another.  There  is  one  glory  of  the  sun, 
and  another  glory  of  the  moon,  and  another  glory  of 
the  stars ; for  one  star  differeth  from  another  star  in 
glory.” 

A strong  presumptive  evidence  for  the  locality  of 
heaven  is  furnished  by  enlightened  reason.  The  soul 
is  constitutionally  interwoven  with  an  external  world 
throughout  all  its  mundane  history.  The  mind  or 
spirit  developes  itself  in  this  connexion,  and  in  its 
very  texture  it  is  intertwined  with  the  forms  of  time 


32 


HEAVEN. 


and  space.  It  rests,  if  not  necessarily, — though  this 
I think,  not,  however,  in  a materialistic  sense,  might 
be  confidently  affirmed — yet  by  a powerful  habit,  upon 
matter ; and  this  habit  is  not  an  incidental  state,  but 
it  is  the  only  state  of  existence  with  which  the  soul 
was  acquainted  from  the  first  dawn  of  its  conscious- 
ness. As  has  been  above  observed,  to  tear  the  spirit 
suddenly  loose,  at  death,  from  these  relations  to  an 
external  world,  and  place  it  into  a state  completely 
and  for  ever  isolated  from  all  matter,  where  it  would 
find  no  opportunity  to  exercise  these  faculties,  would 
be  subjecting  it  to  a terrible  violence ! A violence 
which  would  destroy  its  personal  identity. 

The  faculties  of  the  soul  are  necessarily  dependent, 
for  a healthful  exercise  of  their  energies,  upon  an  ex- 
ternal world.  A moment’s  reflection  will  convince 
us  of  this.  Reason  steps  from  one  deduction  to  an- 
other, by  the  aid  of  analogies  which  it  finds  in  the 
world  without,  so  that  it  is  dependent  on  the  external 
world  for  the  exercise  of  its  strength.  The  mind,  in 
reasoning,  cannot  divest  itself  of  analogies.  Imagi- 
nation must  have  a real  world  in  which  to  range ; the 
material  with  which  it  builds,  it  gets  from  the  mate- 
rial world ; all  it  can  do  is  to  combine — it  cannot 
create.  Memory  must  find  a backward  track  through 
time  and  space,  or  it  is  dead.  All  these  faculties  are 
supplied  with  materials  to  keep  them  in  life  and  vigour, 
through  the  senses,  from  an  external  world.  Shall 
these  faculties  be  cut  off  from  their  sources  and  con- 
ditions, and  die?  No.  Reason  must  exist  in  the 
future  life  to  approve  the  dealings  of  God  with  the 
soul,  and  tte  adjudge  him  praise  for  his  goodness. 


IS  IIEAVEN  A PLACE? 


33 


Memory  must  wander  back  to  earth  to  remind  the 
soul  for  ever  of  its  obligations  to  the  Saviour  who 
redeemed  it  from  the  sink  of  sin,  and  wdien  it  does 
travel  back  imagination  must  be  the  wing  to  bear  it. 

The  first,  and  most  natural  impression,  that  every 
one  gets  on  reading  the  Bible,  concerning  heaven,  is 
that  it  is  a locality  somewhere  in  God’s  universe ; 
hence  the  majority  of  Christians,  without  ever  ques- 
tioning the  propriety  of  their  belief,  liaveP  intuitively 
that  impression  of  another  world.  This  impression  is 
piously  and  pleasantly  cherished,  and  can  only  be 
removed  by  that  reckless  speculative  curiosity  by 
which  the  holiest  of  divine  truths  are  invaded  and 
dislodged  by  such  as  are  cruel  and  bold  enough  to 
take  away  the  contents  of  our  faith  without  feeling 
themselves  responsible  to  furnish  us  with  a better. 
Learned  men  who  have  examined  the  popular  ideas 
on  this  subject,  instead  of  casting  them  away,  have 
found  it  pleasant  to  cherish  and  retain  them  as  con- 
genial with  the  deepest  and  holiest  wants  of  the  spirit. 
Hence  also  almost  all  who  have  expressed  themselves 
on  this  subject,  even  without  assigning  any  reason  for 
it,  have  unhesitatingly  expressed  themselves  as  believ- 
ing in  a material  heaven. 

It  may  be  objected,  that  these  impressions  may  be 
wrong ; and  we  may  be  referred  to  cases  which  seem 
analogous,  where  they  have  been  wrong ; as,  for  in- 
stance, the  first  impression  we  get  of  God  on  reading 
the  scriptures,  is,  that  he  has  a form  like  a man,  hav- 
ing hands,  feet,  mouth,  ears  and  eyes ; but  I answer, 
that  this  being  spoken  after  the  manner  of  men,  is 
soon  corrected  by  the  distinct  declaration  that  God  is 


34 


HEAVEN. 


a spirit,  while  with  regard  to  heaven  it  is  not  so. 
The  impression  which  we  at  first  receive  is  not  cor- 
rected by  any  plain  declaration ; on  the  contrary, 
continually  strengthened  and  confirmed,  as  will  shortly 
be  seen.  We  conclude,  therefore,  that  the  sacred 
writers  would  not  make  an  impression  which  is  so 
easily  received,  and  which  is  so  general,  only  to  be 
“ The  herald  of  a lie.” 

The  general  impressions  which  we  receive  on  reading 
the  Bible  first  have  a great  influence  on  those  particu- 
lar investigations  which  we  afterwards  make.  We 
cannot  avoid  looking  through  these  general  impres- 
sions, and  they  will  cast  their  shadow  on  all  that  we 
see ; it  is  not  at  all  possible,  therefore,  that  God  would 
so  construct  his  revelation,  in  which  immortality  tis 
brought  to  light,  as  to  make  these  first  impressions 
afterwards  mislead  us. 

From  these  introductory  considerations,  which, 
though  not  without  much  force,  are  only  presumptive, 
we  pass  on  to  consider  the  light  which  is  thrown  upon 
this  subject  by  the  sure  word  of  inspiration.  God 
has  not  left  us  in  the  dark  upon  a subject  of  so  much 
interest  and  importance  in  connexion  with  the  future 
life. 

m 

It  is  plainly  declared  in  Scripture  that  heaven  is  a 
locality.  It  is  called  a phlce.  u I go  to  prepare  a 
place  for  you.”  The  Saviour  says  farther,  that  when 
this  place  is  prepared,  he  will  come  again  and  receive 
us  to  himself,  that  where  he  is  we  may  be  also.  Here 
is  reference  to  place ; where  he  is  we  shall  be.  We 
shall  be  together  in  the  same  locality,  and  that  to  be- 
hold his  glory  and  to  see  him  face  to  face. 


IS  HEAVEN  A PLACE? 


35 


It  could  not  be  a suitable  abode  for  the  saints,  if  it 
were  not  a local,  material  heaven.  The  saints  will 
have  bodies.  Pure  spirits  may,  for  aught  we  know, 
exist  differently ; but  the  saints,  having  bodies,  must 
have  a material  dwelling-place,  because  they  are  ma- 
terial. Can  the  abode  of  these  bodies  be  less  tangible 
than  the  bodies  themselves  ? Certainly  not.  They 
cannot  be  suspended  in  air,  or  float  in  space  eternally  ! 
Though  the  bodies  of  the  saints  will  be,  in  some  re- 
spects, no  doubt,  greatly  changed — for  wTe  shall  all 
be  changed,  in  a moment,  in  the  twinkling  of  an  eye, 
at  the  sound  of  the  last  trump — and  they  will  be  spi- 
ritualized in  a wTay  now  unknown  to  us,  yet  they  will 
be  bodies  still.  “ There  is  a spiritual  body.”  Job 
felt  confident  that  he  should  in  his  flesh  see  God.  A 
human  being  consists  of  soul  and  body,  the  one  mate- 
rial and  the  other  immaterial ; these  tvro  united  make 
the  man,  and  they  must  therefore  be  united  again  in 
the  future  wmrld,  if  the  man  is  to  retain  his  nature. 
Hence  we  read,  that  they  that  are  in  their  graves 
shall  come  forth,  and  that  our  vile  bodies,  as  well  as 
our  souls,  shall  come  under  the  transforming  power 
of  Christ’s  resurrection-life,  and  be  fashioned  like 
unto  his  glorious  body.  The  Saviour’s  body  rose  as 
a first-fruit  and  pledge  of  the  resurrection  of  our  bo- 
dies, and  at  his  resurrection  “many  bodies  of  the 
saints  which  slept  arose  and  came  of  the  graves,”  as 
an  evidence  that  his  resurrection  had  shaken  off  for 
ever  the  fetters  of  the  tomb  from  his  saints,  and 
henceforth  they  shall  live  because  he  lives.  In  virtue 
of  all  this,  the  saints  nowr  rejoice  in  hope,  and  we 
“ wdiioh  have  the  first-fruits  of  the  Spirit,  even  vre 


36 


HEAVEN. 


ourselves  groan  within  ourselves,  waiting  for  the  adop- 
tion, to  wit,  the  redemption  of  the  body.5'  The  body, 
then,  will  be  raised  and  become  a sharer  with  the 
spirit  in  the  blessed  gift  of  immortality.  Whatever 
will  be  the  refinement  of  this  immortal  man, — though 
raised  in  honour,  in  power,  in  incorruption,  in  spiritu- 
ality, yet  he  has  a body,  and  must  therefore  have  a 
local  platform,  a physical  substratum,  for  his  future 
habitation. 

The  bodies  of  Enoch  and  Elijah  are  in  heaven. 
“ Enoch  was  translated  that  he  should  not  see  death ; 
and  was  not  found,  because  God  had  translated  him.” 
His  body  was  made  immortal,  incorruptible,  and  glori- 
fied, without  going  through  the  change  of  death  ; and 
it  was  not  to  be  found  by  his  friends,  that  it  might 
have  the  rite  of  burial,  because  God  had  translated*  it 
into  heaven.  “And  Elijah  went  up  by  a whirlwind 
into  heaven.  And  Elisha  saw  it.”  It  was  a visible 
translation.  Elijah  took  his  body  with  him,  which, 
in  form  and  appearance,  was  the  same  as  that  in  which 
he  wandered  about  on  earth,  for  Elisha  saw  it  go  up. 
Where  that  body  now  is,  there  must  be  a local  heaven, 
and  it  must  be  as  material  and  tangible  as  the  body 
for  whose  activities  it  is  the  platform. 

The  Saviour  took  with  him  into  heaven  a visible, 
tangible,  material  body.  When  he  appeared  to  his 
disciples  after  his  resurrection,  and  consequently  in 
his  resurrection  body,  they  were  terrified  and  affrighted, 
supposing  him  to  be  a spirit ; but  he  said,  “ Behold 
my  hands  and  my  feet,  that  it  is  I myself : handle 
me,  and  see : for  a spirit  hath  not  flesh  and  bones , as 
ye-  see  me  have . And  when  he  had  thus  spoken,  he 


IS  HEAVEN  A PLACE? 


37 


showed  them  his  hands  and  his  feet.”  Luke  xxiv.  See 
also  John  xx.  29.  This  he  said  to  convince  them  that 
he  was  not  a spirit.  He  appeals  first  to  their  sight, 
“ Behold  my  hands  and  my  feet,”  then  to  their  sense 
of  touch,  “ Handle  me,  and  see.”  In  order  to  con- 
vince them  still  more  fully  that  his  resurrection  body 
was  a real  human  body,  he  did  eat  before  them  a 
“piece  of  broiled  fish,  and  of  a honey-comb.”  Soon 
afterwards,  when  he  had  given  them  satisfactory  evi- 
dence that  he  was  not  a phantom,  but  the  real  and 
true  human  Christ,  “he  lifted  up  his  hands,  and  blessed 
them.  And  it  came  to  pass  while  he  blessed  them,  he 
was  parted  from  them,  and  carried  up  into  heaven.” 
He  was  visible  to  them  “while  they  looked  steadfastly 
towards  heaven  as  he  went  up,”  until  a cloud  received 
him  out  of  their  sight.  We  are  told  also,  that  this 
same  Jesus  shall  come  again  in  like  manner  as  he  was 
seen  going  up.  (Acts  i.  11.)  He  has  not,  therefore, 
laid  aside  his  human  body,  and  become  an  invisible 
spirit,  but  he  retains  it,  and  will  come  in  it  when  he 
shall  come  to  judge  the  world.  The  same  Jesus  who 
died  and  rose  is  also  in  heaven  now  at  God’^  right 
hand.  There  he  is  visible  and  occupies  & place.  There 
we  expect  to  “ see  him  as  he  is ;”  we  shall  look  upon 
him  as  the  disciples  looked  upon  him  while  he  stood, 
sat,  or  moved  in  their  midst.  “ I know  that  my  Re- 
deemer liveth,  and  though  after  my  skin  worms  destroy 
this  body,  yet  in  my  flesh  shall  I see  God : whom  1 
shall  see  for  myself,  and  mine  eyes  shall  behold  him, 
and  not  another.”  Where  Christ’s  body  is,  there 
must  be  a material  heaven. 

It  is  sometimes  objected  that  saints  will  not  have 
4 


HEAVEN. 


bodies  in  heaven,  at  least  not  constructed  after  the 
same  form  as  these  we  have  on  earth.  In  confirma- 
tion of  this  objection,  the  passage,  of  Paul,  1 Cor.  xv. 
50,  is  quoted:  “Now  this  I say,  brethren,  that  flesh 
and  blood  cannot  inherit  the  kingdom  of  God;  neither 
doth  corruption  inherit  incorruption.”  This  passage, 
however,  when  correctly  interpreted,  does  not  confirm 
the  objection.  The  expression  “flesh  and  blood,”  is 
figurative,  and  is  used  to  express  man’s  carnal  nature. 
When  Peter  confessed  Christ  with  such  a blessed  unc- 
tion, the  Saviour  said  that  he  was  blessed  in  being 
enabled  so  to  confess  him,  because  “flesh  and  blood” 
had  not  revealed  his  divine  character  to  him,  but  that 
this  knowledge  had  been  bestowed  upon  him  by  his 
Heavenly  Father.  The  meaning  is,  that  his  carnal 
nature  could  in  no  case  be  the  source  of  such  know- 
ledge, and  the  fact  that  he  had  this  knowledge,  was 
proof  that  he  was  in  gracious  communion  with  his 
Heavenly  Father,  therefore  he  was  blessed.  (Matt, 
xvi.  17.)  See  also  Eph.  vi.  12 : Gal.  i.  16.  The  ex- 
pression is  also  sometimes  taken  “for  the  quality  of 
corruption,  which  is  not  sinful,  but  the  effect  of  sin, 
to  which  our  bodies  are  subject  in  this  life.  Flesh 
and  blood  cannot  inherit  the  kingdom  of  God ; that 
is,  our  frail  corruptible  bodies  cannot  come. to  heaven: 
that  which  shall  inherit  heaven  must  be  incorrupt  flesh, 
a body  without  corruption.”  This  seems  to  be  the 
meaning  of  the  expression  in  Heb.  ii.  14,  where  the 
Saviour  is  said  to  have  taken  upon  him  flesh  and  blood, 
because  the  children  whom  he  would  save,  were  par- 
takers of  the  same.  He  did  certainly  not  take  a 
carnal  nature,  but  he  took  a body  having  the  innocent 


IS  HEAVEN  A PLACE? 


39 


infirmities  which  belong  to  man  in  his  fallen  state. 
He  took  a body  which  had  in  it  the  possibility  of 
dying ; he  did  not  take  sin  upon  himself,  which  is  its 
cause,  but  these  infirmities  which  are  its  consequences. 
He  took  this  nature,  disposed  to  die,  upon  himself, 
that  through  death  he  might  destroy  him  that  hath 
the  power  of  death.  The  Christian  has  the  same  still 
in  his  converted  state,  for  he  is  disposed  to  death  and 
corruption ; but  this  part  of  his  nature  cannot  inherit 
the  kingdom  of  God : it  will  be  displaced  by  an  im- 
perishable nature,  suited  to  an  immortal  existence ; 
for  since  we  have  borne  the  image  of  the  earthy,  we 
shall  also  bear  the  image  of  the  heavenly. 

Now,  either  of  these  two  meanings  will  better  suit 
the  context  than  to  take  the  passage  literally.  It  is, 
perhaps,  most  consistent  with  the  context  to  say  that 
it  includes  both  these  ideas.  In  the  context  preceding 
the  passage,  he  speaks  of  those  that  are  earthy,  by 
which  he  seems  to  mean  such  as  are  carnal,  which 
would  require  the  passage  to  be  understood  as  having 
reference  to  man’s  carnal  nature.  In  the  context 
succeeding,  he  speaks  of  corruption  and  incorruption 
in  man,  without  any  reference  to  sin  as  the  cause  of 
corruption ; this  would  rather  favour  that  exposition 
which  makes  flesh  and  blood  to  mean  the  innocent  in- 
firmities of  man’s  nature,  which  are  not  themselves 
sinful,  but  are  a result  of  sin.  It  may,  therefore,  con- 
sistently include  both  these  ideas,  because  they  are 
united  as  cause  and  effect,  and  are,  in  their  ground, 
one.  Then  he  would  say,  man’s  carnal  nature,  which 
is  sinful,  shall  not  inherit  heaven ; for  as  is  the  hea- 
venly, such  are  they  that  are  heavenly ; neither  shall 


40 


HEAVEN. 


that  part  of  man’s  nature  which  is  liable  to  decay, 
having  become  so  as  the  result  of  sin,  get  to  heaven, 
for  corruption  doth  not  inherit  incorruption. 

We  come,  then,  to  this  conclusion,  that  from  what 
is  revealed  concerning  the  Saviour’s  body,  and  the 
bodies  of  the  saints  after  the  resurrection,  we  may  be 
firmly  persuaded  that  heaven,  which  is  to  be  their 
eternal  abode,  is  a local,  material  heaven ; in  all  re- 
spects suitable  to  be  the  dwelling-place  of  Such  bodies. 
In  the  language  of  Knapp,  “ according  to  the  New' 
Testament,  man  will  possess  a body , even  in  the  future 
life,  and  continue  to  be,  as  he  now  is,  a being  com- 
posed of  both  sense  and  reason  ; and  so  there,  as  well 
as  here,  he  will  have  the  want  of  something  cognizable 
by  the  senses'  ’ We  look,  therefore,  says  Krummacher, 
for  “a  house,  a home,  a heavenly  paternal  home;  a 
peopled  residence,  a real  habitation,  where  we  shall 
know  one  another,  and  be  with  one  another  upon 
terms  of  the  most  intimate  friendships  and  the  dearest 
fellowships.” 

If  the  heavenly  inheritance  be  a material  world, 
then  matter  must  exist  there  in  some  kind  of  organi- 
zation ; what  form  of  organization  wTe  cannot  pre- 
cisely know : this  it  hath  not  entered  into  the  heart 
of  man  fully  to  conceive.  The  scenery  of  heaven 
presented  to  us  in  Scripture,  is  similar  to  what  wTe  see 
on  earth,  and  its  representations  are  perhaps  not  en- 
tirely metaphorical  and  figurative.  That  we  shall 
find  there  trees,  streams,  mountains,  &c.,  I will  not 
affirm,  but  much  less  will  I deny.  Our  minds  are 
habituated  to  objects  of  sight  in  this  form  here  on 
earth ; we  think  by  earthly  analogies : it  is  not  pro* 


IS  HEAVEN  A PLACE  ? 


41 


bable  that  at  death  our  minds  will,  abruptly  and  vio- 
lently, be  transferred  into  scenes  to  which,  in  their 
constitution  and  previous  habits  of  acting,  they  are 
entirely  unused.  Whatever  may  be  the  forms  of  or- 
ganized matter  in  heaven,  it  is  certain  that  matter  in 
these  organizations  is  more  completely  under  the 
power  of  the  laws  of  life  than  it  is  in  this  world.  In 
this  world  all  organized  matter,  even  that  in  our  bo- 
dies, is  partly  under  the  power  of  the  laws  of  attrac- 
tion and  gravitation,  and  only  to  a limited  extent 
under  the  power  of  the  laws  of  life.  In  heaven,  how- 
ever, the  laws  of  life  may  bring  matter  so  entirely 
under  its  power,  as  to  surmount  and  supersede  com- 
pletely the  laws  of  attraction  and  gravitation.  Then 
life  would  be  most  gloriously  free ! In  that  case, 
there  could  be  no  such  thing  as  decay.  It  is  the  fric- 
tion, so  to  say,  produced  by  the  opposite  interests  of 
the  laws  of  gravitation,  and  the  laws  of  life  inces- 
santly contending,  which  w^ears  out  and  tears  down 
all  earthly  organizations,  and  produces  decay.  Oh  ! 
what  scenery  must  that  be  where  the  animations  of 
life  meet  no  barrier,  are  subject  to  no  obscuration, 
and  know  no  decay  ! 

That  a material  world,  even  w7ith  scenery  similar  to 
that  of  earth,  is  a fit  abode  for  holy  spirits,  is  evident 
from  the  fact  that  Adam  and  Eve  livefd  in  such  a 
world  in  their  holy  state.  God,  no  doubt,  put  them 
into  a place  which  was  entirely  adapted  to  the  nature 
of  their  being,  and  where  they  could  enjoy  the  highest 
degree  of  spiritual  advantage  and  happiness.  His 
benevolence  would  induce  him  to  this.  Hence  also 
we  are  told  that  he  planted  a garden  eastward  in 
4* 


42 


HEAVEN. 


Eden,  and  made  to  grow  in  it  “ every  tree  that  is 
pleasant  to  the  sight  and  good  for  food.”  It  was  not 
even  a barrier  to  the  holy  joys  of  Paradise  that  they 
should  “ dress  it  and  keep  it.”  Nature  in  Paradise, 
in  the  form  of  earthly  scenery,  was  not  polluting  or 
degrading,  but  rather  elevating  to  holy  minds.  It 
was  both  a happiness  and  a benefit  for  their  minds  to 
refresh  themselves  in  communion  with  the  external 
world  in  that  garden  of  delights.  Eden  scenes  laid 
their  lovely  transcripts  upon  their  hearts,  and  lived 
in  their  thoughts  as  things  of  pure  beauty  and  love. 
Every  object  around  them  was  clothed  in  unsullied 
freshness,  when  reflected  from  the  pure  mirror  of  their 
pure  hearts.  Every  thought  that  arose  in  their  minds, 
partook  of  the  beauty  of  the  surrounding  scenery,  by 
which  it  was  suggested  or  begotten,  and  every  word 
they  spake,  fell  upon  fragrant  air.  The  echoes  of 
their  own  words  in  that  holy  place  were  like  angel 
voices  to  their  hearts.  If  such  was  Eden,  created  by 
God  himself  as  a fit  abode  for  holy  beings,  and  adapted 
by  his  own  hands  to  their  purest  and  highest  joys, 
why  should  we  consider  it  gross  to  think  of  similar 
scenery  in  heaven  ? Similar — yes,  for  Paradise  on 
earth  is  a type  of  Paradise  above ; and  it  must  needs 
be  that  the  pattern  of  heavenly  things  on  earth,  should 
have  some  similarity  to  their  substance  in  heaven. 

What  a garden  of  delights  must  that  world  be  ! 
What  scenery  must  the  heavenly  landscape  present 
to  the  enraptured  gaze  of  the  saints ! Even  in  this 
world  there  are  scenes  of  beauty,  which  fill  the  soul 
with  the  freshest  delights,  especially  of  such  as  can 
see  God  in  nature.  What  cool  groves,  what  fragrant 


IS  HEAVEN  A PLACE  ? 


43 


bowers,  what  quiet  meadows,  what  murmuring,  laugh- 
ing streams,  what  green,  extended  plains,  what  solemn 
mountains,  what  bright  and  peaceful  heavens  — in 
short,  place  together  and  take  in  one  view,  by  the 
power  of  the  imagination,  all  the  thousand  things  of 
beauty  which  make  up  the  lovely  details  of  earthly 
scenery,  and  what  scenes  of  surprising  loveliness  and 
beauty  does  even  earth  afford ! If  such  scenes  still 
appear  in  the  land  of  the  curse,  what  must  it  be  where 
no  curse  was  ever  known ! Imagination  staggers  and 
trembles  in  its  present  abode  of  clay,  under  the  effort 
to  realize  the  glories  of  the  final  abode  of  the  sainted 
dead. 

Hail  ye  blest  inhabitants  of  that  lovely  and  peace- 
ful land  ! Hail  ye  happy  spirits  of  the  sainted  dead  ! 
We  feel,  even  here  upon  earth,  a comfortable  earnest 
of  your  celestial  joys.  The  bright  landscape  of  those 
immortal  realms  lies  before  the  eyes  of  our  faith  in 
smiles  of  invitation.  We  are-  cheered,  even  on  these 
low  grounds  of  sin  and  sorrow,  by  the  dawn  of  an 
eternal  morning,  and  we  have  a desire  to  depart ; yet 
“ all  the  days  of  our  appointed  time  will  we  wait  till 
our  change  come.  Thou  shalt  call,  and  we  will  an- 
swer thee.” 

We  speak  of  the  realms  of  the  blest, 

Of  that  country  so  bright  and  so  fair 
And  oft  are  its  glories  confess’d — 

But  what  must  it  be  to  be  there  ! 

We  speak  of  its  pathways  of  gold, 

Of  its  walks  deck’d  with  jewels  so  rare, 

Of  its  wonders  and  pleasures  untold — 

But  what  must  it  be  to  be  there  l 


HEAVEN. 


We  speak  of  its  freedom  from  sin, 

From  sorrow,  temptation,  and  care; 

From  trials,  without  and  within — 

But  what  must  it  be  to  be  there ! 

We  speak  of  its  service  of  love, 

Of  the  robes  which  the  glorified  wear, 

Of  the  church  of  the  first-born  above- 
But  what  must  it  be  to  be  there ! 

Do  thou,  Lord,  ’midst  sorrow  and  wo, 
Stilf  for  heaven  my  spirit  prepare; 

And  shortly  I also  shall  know* 

And  feel  what  it  is  to  be  there! 


CHAPTER  II. 


ttfljm  is  IImiieh? 


Oh  ! could  our  thoughts  and  wishes  fly, 

Above  these  gloomy  shades,^ 

To  those  bright  worlds  beyond  the  sky, 

Which  sorrow  ne’er  invades ! 

Here  let  no  one’s  curiosity  be  unduly  on  the  alert. 
Speculations  on  this  subject  are  plenty  and  sufficiently 
wild.  I do  not  intend  to  add  to  them.  There  is  a 
class  of  persons  who  are  always  more  diligent  to  pry 
into  things  not  revealed,  than  into  things  which  are. 
Let  that  fancy  which  is  ever  on  the  wing,  and  ready 
at  the  .smallest  beck  to  soar  into  things  not  seen,  stay 
its  flight.  It  will  fly  in  vain,  for,  like  Noah’s  dove, 
it  will  find  no  resting-place.  It  may  for  a moment 
rest  on  some  floating  twig  on  this  pathless  ocean,  but 
before  it  can  nestle  itself  into  a comfortable  quiet,  a 
billow  will  drive  it  away.  Thus  fancy  may  find  a 
home  for  the  spirit,  but  it  will  be  a home  on  the  deep. 
If,  then,  we  desire  to  know  where  is  our  future  home, 
we  must  cast  down  imaginations,  take  the  Bible,  and 
sit  at  the  feet  of  Him  who  brought  immortality  to 
light.  What  we  learn  in  this  way,  though  it  may  not 

(45) 


46 


IIEAVEN. 


be  much,  will  be  true,  and  it  will  also  be  all  that  we 
need  know,  while  we  are  on  this  side  of  the  grave. 

The  ancient  nations  and  tribes  have  always  some- 
where located  for  themselves  a heaven,  as  the  object 
of  their  desires  and  hopes.  The  spiritual  longings  of 
the  superstitious  pagans  found  a home  for  their  dead 
beyond  the  misty  sea.  There,  in  some  island,  un- 
known and  unvisited  by  mortals,  their  imaginations 
located  the  Hesperian  gardens  and  Elysian  fields. 
Their  fancy  beautified  them  wTith  beds  of  flowers,  em- 
bowered walks,  cool  retreats,  mossy  seats,  and  groves 
of  spices,  quiet  valleys  and  crystal  streams,  sparkling 
fountains  and  skies  unclouded,  and  airs  rich  with 
odours,  upon  wdiich  floated  the  matins  and  vespers  of 
the  blest  in  notes  of  unearthly  sweetness  ! Here  was 
a home  for  their  weary  spirits,  the  thoughts  of  which 
made  the  ills  of  life  more  easy,  and  the  thoughts  of 
death  more  comfortable.  The  leaders  of  the  people 
promised  them  that  if  they  lived  virtuous  lives,  ac- 
cording to  the  pagan  notions  of  virtue,  they  should 
at  death  be  borne  away  to  these  abodes  of  blessedness 
and  peace. 

More  modern  discoveries  show  that  similar  ideas  of 
a home  for  the  spirit  after  death,  prevail  among  the 
inhabitants  of  the  different  islands  of  the  ocean.*  As 
the  dead  are  put  out  of  sight,  it  is  natural  that  they 
should  locate  the  abodes  of  their  spirits  out  of  sight ; 
and  hence  they  generally  fix  upon  some  lovely  island 
in  the  far  off*  seas.  “ The  North  American  Indians 
believe  that  beyond  the  most  distant  mountains  of 


*See  Dick’s  Future  State,  page  20,  et  seq. 


WHERE  IS  HEAVEN  ? 


4* 


tlieir  country,  there  is  a wide  river;  beyond  that 
river  a great  country ; on  the  other  side  of  that 
country  a world  of  water ; in  that  v’ater  are  a thou- 
sand islands,  full  of  trees  and  streams  of  water,  and 
that  a thousand  buffaloes,  and  ten  thousand  deer, 
graze  on  the  hills,  or  ruminate  in  the  valleys.  When 
they  die,  they  are  persuaded  that  the  Great  Spirit 
will  conduct  them  to  this  land  of  souls/' ’ Their  ideas 
of  the  place  vrhere  they  shall  be  blest  after  death,  are 
beautifully  described  by  the  poet. 

“Even  the  poor  Indian,  whose  untutored  mind 
Sees  God  in  clouds,  or  hears  him  in  the  wind, 

Whose  soul  proud  science  never  taught  to  stray 
Far  as  the  solar  walk  or  milky  way — 

Yet  simple  nature  to  his  hope  has  given, 

Behind  the  cloud-capt  hill,  an  humbler  heaven ; 

Some  safer  world  in  depths  of  wood  embraced, 

Some  happier  island  in  the  watery  waste, 

Where  slaves  once  more  their  native  land  behold, 

No  fiends  torment,  no  Christians  thirst  for  gold,-- 
And  thinks,  admitted  to  yon  equal  sky, 

His  faithful  dog  shall  bear  him  company. ?? — Popk. 

It  w^as  natural  for  these  pagan  nations  and  tribes 
thus  to  create  imaginary  wTorlds  of  happiness.  The 
desire  for  happiness  in  the  human  breast  is  general 
and  natural,  and  where  the  least  idea  of  the  soul’s 
immortality  exists,  this  desire  is  increased.  As  im- 
mortality has  been  brought  to  light  more  clearly  by 
revelation,  it  has  also  increased,  in  like  proportion, 
the  desire  of  future  blessedness.  The  pagan  nations 
having  had  but  a limited  knowledge  of  the  world  in 
which  they  lived,  very  naturally  suffered  their  specu- 
lations to  locate  their  heaven  in  the  unknown  regions. 


' 48 


IIEAVEN. 


We,  being  acquainted  with  this  world,  give  our  ima- 
ginations more  scope,  and  therefore  seek  no  more  for 
the  abode  of  the  blest*  on  the  plain  of  this  earth ; but, 
invited  and  allured  by  revelation,  the  human  mind 
has  directed  its  speculation  into  the  heavens,  where 
many  worlds  are  still  floating  like  islands  in  the  blue 
sea  of  space, — here  fancy  may  still  erect  its  castles 
where  no  human  eye  can  penetrate  to  question  the 
reality  of  their  existence.  Speculations  are  therefore 
not  yet  at  an  end.  The  earnest  eye  of  men,  stirred 
by  immortal  desires,  still  wanders  through  the  wide 
universe  of  God,  and  fixes  us  now  on  one  place,  and 
now  upon  another,  as  the  probable  abode  of  the 
blessed  dead. 

I will  present  to  the  reader  some  of  the  speculations 
which  have  been  made  by  deep-thinking  men  in 
reference  to  the  locality  of  the  future  world  of  the 
blest.  This  is  done,  not  to  invite  his  faith,  or  to 
satisfy  his  curiosity,  but  to  prepare  the  mind  for 
something  surer  and  better,  into  which,  I trust,  his 
convictions  may  be  led  by  aid  of  the  sure  word  of 
prophecy.  The  bee  hovers  around  the  flower  before 
it  lights  upon  it ; wTe  cannot  tell  the  reason,  but  we 
are  satisfied  with  its  conduct.  Men  will  speculate ; 
and  if  you  lead  them  not  a chase  through  its  wild 
regions,  they  will  not  relish  the  truth.  The  prodigal 
is  better  satisfied  with  his  home  after  he  has  travelled. 
One  who  has  long  wandered  in  dreary  mountains, 
scaled  precipices,  wound  around  rocks,  trees,  pits,  and 
brush,  though  the  excursion  was  romantic  and  pleasant 
at  first,  is  glad  to  find  some  beaten  path.  So,  when 
we  walk  a while  in  the  devious  and  difficult  regions 


WHERE  IS  HEAVEN? 


49 


of  speculation,  we  will  walk  more  contentedly,  and 
with  greater  relish  afterwards,  in  the  divinely  illumi- 
nated path  of  revelation.  Will  the  reader  then  please 
to  follow  firmly  and  heartily  on,  we  will  promise  to 
bring  him  safely  back  again,  with  his  experience  per- 
haps somewhat  enlarged,  and,  no  doubt,  like  all  tra- 
vellers, better  content  at  home  than  before. 

SECTION  I. 

THE  THEORY  OF  PROGRESSIVE  ASCENSIONS. 

Some  have  supposed  that  the  heaven  of  the  blest  is 
not  one  particular  place  or  locality,  but  that  it  con- 
sists in  a series  of  progressive  ascensions.  That  at 
death  we  do  not  pass  into  one  permanent  habitation, 
but  that  we  change  place  from  one  platform  of  exist- 
ence to  another,  but  still  higher,  and  that  a great  deal 
of  happiness  is  derived  from  the  new  range  of  know^- 
ledge  which  is  thus  opened  to  the  soul  in  each  succes- 
sive stage  of  its  ascent.  Thus  we  are  supposed  to 
experience  at  each  ascent  a new  change,  similar  in 
effect,  though  not  in  nature,  to  that  which  attends  our 
passage  out  of  this  life  at  death.  It  will  easily  be 
seen  that  this  is  a refinement  of  the  ancient  doctrine 
of  transmigrations,  and  may  be  traced  back  to  that 
idea  as  its  germ. 

According  to  this  theory,  it  has  been  supposed  that 
the  numerous  wTorlds  which  we  see  rolling  through  the 
heavens  are  the  different  platforms  upon  w^hich  the 
successive  stages  of  our  spiritual  history  are  to  trans  ■ 
pire.  Thus,  as  we  pass  from  one  world  or  star  to  an- 
other, a still  wider  view  of  the  Creator’s  power  and 
5 


5v 


HEAVEN. 


perfections  will  be  opened  to  us,  while  cur  powers  will 
be  still  farther  unfolded  towards  our  endless  destiny. 
Then  the  whole  universe  being  our  “ Father’s  house,” 
these  worlds  will  be  the  “many  mansions”  prepared 
for  the  children  of  God,  through  all  of  which  it  will 
be  our  delightful  privilege  to  pass. 

This  theory  is  beautiful,  and  at  first  sight  plausible. 
The  difficulty,  however,  is  that  the  scriptures  reveal 
nothing  of  such  a series  of  progressive  changes.  It 
does  give  countenance  to  the  idea  that  the  soul  shall 
progress  in  the  way  of  evolution  and  development  to- 
wards its  perfection  for  ever,  but  it  intimates  nothing 
of  successive  changes  of  residence,  as  the  ever-aseend- 
*rg  platforms  upon  which  these  successive  develop- 
ments shall  take  place.  On  the  contrary,  the  future 
abode  of  the  saints  is  represented  always  as  a perma- 
nent location,  where  they  shall  be  peculiarly  and  for 
ever  at  home,  and  it  is  not  the  smallest  part  of  its 
attractions,  that  it  is  free  from  changes,  and  that  its 
inhabitants  go  no  more  out.  This  abode  is  represented 
as  the  fixed  and  peculiar  residence  of  God ; where  he 
manifests  himself  in  glory  through  the  incarnate  Re- 
deemer to  all  intelligences,  whether  angels  or  men, 
the  imperial  city  of  the  King  of  kings ! 

That  the  saints  may,  and  do,  make  temporary  ex- 
cursions from  planet  to  planet,  through  the  universe 
of  God,  wTe  do  not  wish  to  deny ; for  that  seems  alto- 
gether probable,  and  does  not  conflict  with  the  im- 
pressions of  a fixed  and  permanent  abode  as  we  get 
Aem  from  God’s  word.  Still  this  is  different  from 
the  idea  of  successive  ascensions,  as  understood  in 
this  theory.  This  theory  holds  that  the  soul,  ever 


WHERE  IS  HEAVEN? 


51 


restless,  ascends  still  upward  through  co Annual  change 
of  residence,  and  every  new  position  is  to  bo  gained 
only  to  be  in  like  manner  again  surmounted  and  left 
behind,  while  the  soul  is  ever  changing  homes,  and 
never  at  home.  Whereas,  the  other  idea  assigns  to 
the  soul  a permanent  home,  from  which  it  may  go  out 
to  explore  and  admire  the  vast  universe,  and  thus 
enjoy  itself  and  God  in  his  boundless  works,  while  it 
;£,  notwithstanding,  ever  at  home,  in  a proper  sense, 
at  the  same  place. 

SECTION"  II. 

PROGRESSIVE  ASCENSIONS  IN  ANOTHER  FORM. 

There  is  another  theory  somewhat  allied  to  this, 
given  by  an  original  and  ingenious  writer,*  and  ac- 
companied by  striking  and  seemingly  plausible  argu- 
ments. As  this  theory  is  stated  in  terms  which  might 
make  it  to  some  readers  obscure,  I prefer  to  state  it 
in  my  own  language. 

In  this  theory,  the  universe  of  known  worlds,  ac- 
cording to  known  facts,  is  divided  into  two  parts,  each 
part  comprehending  a particular  class  of  worlds.  The 
one  class  consists  of  suns,  which  are  centres  of  sys- 
tems, and  the  other  of  planets,  subordinate  to  them, 
depending  on  them,  and  revolving  round  them  in  the 
same  way  as  is  known  to  be  the  case  with  the  solar 
system.  These  primary  planets  are  schools  of  instruc- 
tion and  initiation,  the  suns  are  the  central  homes  for 
all  rational  orders  belonging  to  the  system,  to  which 


# Taylor’s  Physical  Theory  of  another  Life,  chap.  xvi. 


52 


HEA\  JSN. 


they  are  taken  after  they  have  gone  through  the  pre- 
paratory course  of  being  on  one  or  other  of  the  pri- 
mary planets.  The  sun  or  central  world  is  the  heaven 
and  home  of  each  system,  where  all  will  meet  at  last 
in  happy  company. 

This,  however,  is  not  to  be  their  final  and  eternal 
home ; but  is  again  preparatory  to  an  existence  still 
higher.  “For,”  says  the  author,  “the  opinion  has 
often  been  advanced,  and  seems  to  be  gathering 
strength,  that  the  sun  and  other  stars,  that  is  to  say 
the  entire  celestial  system  visible  to  us,  is  in  actual 
movement  in  one  direction  ; or  that  it  is  rolling  around 
a common  centre.  But  who  shall  calculate  the  dimen- 
sions of  that  central  mass  which  may  be  adequate  to 
sustain  the  revolution  of  all  suns  and  worlds?  If 
each  sun  be  a place  of  assembly  and  a home  of  im- 
mortality to  all  the  rational  planetary  tribes  of  its 
system,  the  vast  world  around  which  all  suns  are  sup- 
posed to  be  revolving,  may  be  the  home  of  a still 
higher  order  of  life,  and  the  theatre  of  a still  more 
comprehensive  convocation  of  the  intellectual  com- 
munity.” 

Bringing  this  theory  down  to  practical  application, 
it  is  argued  that  our  sun  is  a world  of  too  much  im- 
portance to  be  considered  merely  as  a lamp  or  hearth 
to  the  earth,  or  as  the  swivel  of  its  revolutions.  It  is 
also  said  that  modern  discoveries  have  almost  demon- 
strated that  the  surface  of  the  sun  is  habitable.  Espe- 
cially may  it  be  a fit  realm  for  refined,  incorruptible, 
and  immortal  bodies,  such  as  are  promised  to  us  after 
death.  It  is  farther  argued  that  there  is  apparent  on 
the  planets  a fitness  for  mortal  life,  and  on  the  sun  a 


WHERE  IS  IIEAVEN? 


53 


fitness  for  immortal  life.  On  the  earth,  for  instance, 
as  well  as  on  all  primary  planets,  there  is  continual 
change,  such  as  summer  and  winter,  day  and  night, 
excitement  and  repose,  all  of  which  is  favourable  to 
dissolution ; the  sun,  on  the  other  hand,  is  free  from 
all  these  changes  produced  by  diurnal  and  annual  re- 
volutions ; and  not  being  subject  to  the  friction  of 
excitement  and  repose,  it  is  favourable  to  immortal 
life.  On  earth  seasons  of  repose  for  the  body  are 
necessary,  because  the  soul  in  its  activity  out-labours 
and  tires  the  body  its  fellow ; hence  night  and  rest  for 
the  body  are  provided  in  the  arrangement  of  the  earth’s 
diurnal  revolutions,  that  its  exhausted  stores  may  be 
replenished.  On  the  sun,  however,  no  such  seasons 
are  afforded,  and  hence  it  is  concluded  that  they  are 
there  not  needed,  and  that  their  absence  makes  it 
strongly  probable  that  these  are  the  abodes  of  immor- 
tal life. 

To  this  theory,  plausible  as  it  seems  to  be  made  by 
a number  of  scientific  probabilities,  I must  offer  a few 
formidable  scriptural  objections. 

The  Jews  reckoned  the  sun,  which  is  thus  made  our 
first  heaven,  as  well  as  all  the  visible  planetary  worlds 
to  the  second  heaven ; whereas  the  heaven  which  the 
scriptures  represent  as  the  abode  of  the  blest,  is  “ far 
above  all  heavens” — and  hence  even  beyond  the  third 
heaven,  and  separate  from  it.  The  place  into  which 
Paul  was  caught  up,  and  into  which  the  Saviour  as- 
cended, is  beyond  the  bounds  of  all  that  is  visible. 
In  that  place  the  Saviour  now  is,  and  in  that  place  he 
was  at  the  time  when  the  apostle  said  that  to  be  ab- 
sent from  the  body  was  the  same  as  to  be  present 


64 


IIEaVEN, 


with  the  Lord.  If  the  saints,  then,  when  they  leave 
the  body,  are  to  be  taken  to  the  place  where  Christ 
is,  and  if  Christ  is  beyond  all  heavens,  then  there  is 
no  room  for  the  idea  that  the  rational  beings  of  the 
primary  planets  will  first  be  assembled  on  their  re- 
spective suns,  and  after  some  time  be  again  advanced 
higher.  The  same  considerations  also  which  have 
been  urged  against  the  theory  of  successive  ascen- 
sions in  a previous  section,  lie  with  equal  force  against 
this  theory. 

If  it  be  argued,  however,  that  the  sun  is  only  one 
stage  of  the  soul’s  ascension,  and  that  as  the  sun  and 
its  systems  revolve  around  some  other  centre,  so  the 
soul  will  in  due  time  be  promoted  to  the  central  sphere 
as  its  final  home ; — then  we  answer  that  the  scriptures, 
although  they  do  not  discountenance  the  idea  of  such 
a central  world,  around  which  all  subordinate  worlds 
move,  do  nevertheless  every  where  discountenance 
such  a gradual  promotion  of  the  spirit.  It  will  here- 
after be  shown  that,  according  to  scripture,  the  souls 
of  the  saints  pass  immediately  at  death  to  their  final 
home ; that  they  go  to  the  place  whither  the  Saviour 
ascended,  which  is  the  place  highest  in  glory  and  ho- 
nour in  the  universe  of  God.  He  went  beyond  the 
veil  into  the  holy  of  holies,  which  is  heaven  itself. 
There  is  the  place  which  he  has  prepared  for  us,  from 
whence  he  will  come  and  receive  us  to  himself,  that 
where  he  is,  we  may  also  be. 


WHERE  IS  HEAVEN? 


55 


SECTION  III. 

HEAVEN  UNSEEN  AND  UNFELT  AROUND  US. 

There  is  another  theory  or  conjecture  offered  by 
the  same  writer,*  which  will,  no  doubt,  strike  the 
reader  with  still  greater  surprise.  According  to  this 
conjecture,  it  is  considered  probable  that  the  spirit 
world  is  unseen  and  unfelt  around  us.  “ That  within 
the  space  occupied  by  the  visible  and  ponderable  uni- 
verse, and  on  all  sides  of  us,  there  is  existing  and 
moving,  another  element,  fraught  with  another  species 
of  life — corporeal  indeed,  and  various  in  its  orders, 
but  not  open  to  the  cognizance  of  those  who  are  con- 
fined to  the  conditions  of  animal  organization — not  to 
be  seen,  nor  to  be  heard,  nor  to  be  felt  by  man.  Our 
present  conjecture  — remarks  the  author  in  another 
place — reaches  to  the  extent  of  supposing  that  within 
the  space  encircled  by  the  sidereal  revolutions,  there 
exists  and  moves  a second  universe,  not  less  real  than 
the  one  we  are  at  present  conversant  with  ; a universe 
elaborate  in  structure,  and  replete  with  life ; life  agi- 
tated with  momentous  interests,  and  perhaps  by  frivo- 
lous interests;  a universe  conscious  perhaps  of  the 
material  spheres,  or  unconscious  of  them,  and  firmly 
believing  (as  we  do)  itself  to  be  the  only  reality.  Our 
planets  in  their  sweep  do  not  perforate  the  structure 
of  this  invisible  creation ; our  suns  do  not  scorch  its 
plains : for  the  two  collateral  systems  are  not  con- 
nected by  any  active  affinities.” 


Physical  Theory  of  another  Life,  chap.  17. 


56 


HEAVEN. 


This  would  bring  “ the  things  which  are  not  seen/’ 
indeed  near  to  us  and  around  us.  To  enter  the  other 
world  would  not  be  so  much  a removal  in  space  as  just 
to  be  made  loose  from,  or  to  become  insensible  to,  the 
conditions  of  this  life.  Death  will  be  only  the  de- 
struction or  disappearance  of  human  and  earthly 
affinities,  and  directly  we  shall  be  surrounded  by 
affinities  adapted  to  our  new  state  of  existence,  and 
shall  find  for  ourselves  a congenial  home  in  and 
around  our  present  habitation. 

Much  is  argued  in  favour  of  this  theory.  It  is 
said  in  no  place  to  interfere  with  scripture,  but  rather 
to  be  countenanced  by  incidental  hints  and  allusions. 
It  is  said  to  be  made  highly  probable  by  the  known 
truths  of  physical  science.  An  unseen  world,  in  all 
respects  material,  inhabited  by  corporeal  beings,  it  is 
said,  is  possible.  There  are  material  elements  which 
are  not  cognizable  to  any  of  our  senses,  except  by  a 
round  of  research  and  experiment,  and  then  only  in 
their  remote  effects,  as,  for  instance,  electricity.  The 
atmosphere  also,  and  light,  are  material,  and  yet  so 
subtle  as  almost  entirely  to  evade  our  unassisted  ob- 
servation ; and  may  there  not  be  still  others  as  yet  to 
us  unknown?  We  are  related  to,  and  become  ac- 
quainted with,  the  external  world  by  the  medium  of 
the  five  senses ; but  who  will  say  that  there  are  not 
other  senses  hidden  in  possibility  in  our  nature  which 
may  by  means  of  other  affinities  communicate  with  a 
world  far  more  refined  in  its  constitution,  with  which 
we  cannot  now  come  in  contact  ? Science  has  disco- 
vered living  animalcule  in  the  solidest  substances  ; the 
air  we  breathe,  and  the  water  we  drink,  are  the  homes 


WHERE  IS  HEAVEN? 


57 

of  myriads  of  beings,  and  though  unseen  by  the  na- 
ked eye,  these  elements  are  swarming  with  miniature 
life  ! It  seems  to  be  God’s  motto,  “ multum  in  parvo ” 
—life  in  life,  world  in  world,  universe  in  universe  ! 
With  these  known  facts  in  science  before  us,  may  we 
not,  it  is  asked,  consider  the  above  theory  probable  ? 

It  is  farther  supposed  that  this  invisible  world 
around  us  is  the  after  stage  of  the  present  life ; and 
as  it  is  a stage  of  being  in  all  respects  superior  to 
this,  it  may  be  that  its  inhabitants  have  a knowledge 
i>f  us,  though  we  have  not  of  them,  just  as  we  are 
acquainted  with  grades  of  animalcule  life  beneath  us, 
when  it  can  hardly  be  supposed  that  they  know  any 
thing  of  our  existence.  Hence,  too,  in  some  exceptive 
cases  it  may  be  possible  for  them  to  break  through 
the  veil  of  separation  and  appear  in  various  ways  unto 
men  on  the  platform  of  human  life.  In  this  way  we 
might  account  for  the  various  appearances  of  super- 
natural beings  which  are  reported  by  popular  belief, 
md  which  are  in  some  cases  substantiated  by  evi- 
dences almost  too  strong  to  be  set  aside.  The  origin 
of  presentiments  and  tokens  is  also  accounted  for  on 
this  supposition.  Thus,  also,  the  dead  which  appeared 
in  Jerusalem  at  the  resurrection  of  Christ  may  be 
supposed  to  have  crowded  too  earnestly  upon  the  pre- 
cincts of  sublunary  life,  and  thus  passed  in  upon  it  in 
their  astonishment  and  joy.  Then  ive  are  indeed 
u surrounded  by  a cloud  of  witnesses”  who  stand 
around,  or  bend  over  us,  and  look  with  deep  interest 
upon  the  struggle  of  life,  and  when  they  see  it  une- 
qual in  the  case  of  the  saints,  they  break  through  in 


58 


HEAVEN. 


their  ardour,  and  become  ministering  spirits  to  those 
who  are  heirs  of  eternal  life. 

The  kingdom  of  Satan,  on  the  same  supposition, 
may  be  considered  as  unseen  around  us.  Then  he  is 
called  wfith  propriety  the  “ prince  of  the  power  of  the 
air”  and  the  “ ruler  of  the  darkness  of  this  world.” 
In  this  way  wicked  spirits  of  men,  having  entered 
into  affinity  with  the  kingdom  of  Satan,  may  aid  him 
in  carrying  out  his  hellish  malice  against  men.  Those 
demoniacal  possessions  so  common  in  the  days  of 
Christ,  and  perhaps  still  more  common  than  we  ima- 
gine, though  not  so  palpable,  may  be  considered  as 
the  intrusion  of  wdcked  spirits  into  the  sphere  of  hu- 
man life.  We  knowT  that  good  spirits,  evil  spirits,  and 
men  are  in  a real  contest  with  each  other,  and  why 
not  suppose  them  to  be  really  near  each  other  in 
space?  We  know  that  the  wind,  though  unseen, 
bloweth  where  it  listeth,  when  we  see  its  effects ; wrhy 
not  conclude,  on  the  same  principle,  that  this  contest, 
the  fact  of  which  is  so  evident,  is  carried  on  by  beings 
existent  in  the  same  field  of  space  ? 

It  is  also  supposed  that  these  beings,  in  the  world 
unseen,  may  have  capacities  to  communicate  with  the 
remotest  inhabitants  of  God’s  universe.  The  facilities 
of  communication  may  be  so  great  in  these  ethereal 
climes,  that  space  is  annihilated,  and  the  different 
hosts  of  intelligences  in  the  wide  universe  may  com- 
mune with  each  other  and  God,  as  one  family  in  their 
“ father’s  house.”  Caught  up,  as  it  were,  by  the  in- 
spiration of  the  idea,  the  author  exclaims  — “ might 
we  then  rest  for  a moment  upon  an  animating  concep 
tion  such  as  this,  namely,  that  the  field  of  the  visible 


WHERE  IS  HEAVEN  ? 


59 


universe  is  the  theatre  of  a vast  social  economy,  hold- 
ing rational  intercourse  at  great  distances.  Let  us 
claim  leave  to  indulge  the  belief,  when  we  contem- 
plate the  starry  heavens,  that  speech,  inquiry,  and 
response,  commands  and  petitions,  debate  and  instruc- 
tion, are  passing  to  and  fro ; or  shall  the  imagination 
catch  the  pealing  anthem  of  praise,  at  stated  periods 
arising  from  worshippers  in  all  quarters,  and  flowing 
on  with  a thundering  power,  like  the  noise  of  many 
waters,  until  it  meet  and  shake  the  court  of  the  cen- 
tral heavens !” 

Here  let  us  stop  in  astonishment  and  winder  at  the 
things  which  the  human  mind  imagines  and  contrives 
in  reference  to  its  future  home.  The  deep  earnest- 
ness in  which  it  bends  over  its  eternal  destiny,  if  it 
serves  for  nothing  else,  is  a strong  evidence  of  its  im- 
mortality. It  shows  also  that  it  is  ready  to  open  its 
eyes  with  admiration  and  gratitude  upon  the  blessed 
scenes  of  the  future  life,  whatever  be  their  nature, 
where  God  shall  cause  them  to  pass  before  his  re- 
deemed saints  in  another  world.  Before  the  light  of 
revelation,  however,  this  sublime  structure  of  fancy 
and  speculation  vanishes  like  the  mist  of  the  morn- 
ing. 

It  does  violence  to  the  scriptural  idea  exhibited  in 
the  first  chapter,  that  the  future  abode  of  the  blest  is 
distant  in  space  from  this  present  world.  This  idea 
brings  it  immediately  around  us,  and  to  enter  it,  it  is 
not  so  much  necessary  to  remove  through  space  as  to 
lay  down  the  present  conditions  of  life,  to  become  in- 
sensible to  and  free  from  its  affinities.  Death,  accord- 
ing to  this  idea,  is  as  when  one  lies  down  to  sleep  in 


GO 


IIEAVEN. 


a room  of  a certain  form  and  furnished  with  certain 
furniture ; but  during  sleep  the  whole  room  and  furni- 
ture is  changed,  and  he  awakes  to  new  scenes,  and  in 
the  midst  of  new  relations,  without  changing  his  posi- 
tion. If  this  be  so,  what  need,  we  may  ask,  was  there 
then  for  Elijah  to  be  removed  visibly  from  the  earth 
upwards  through  the  air  to  heaven  ? Why  did  the 
chariots  of  Israel  cleave  the  heavens  and  carry  their 
precious  treasure  beyond  the  reach  of  sight?  Why 
did  the  risen  Saviour  disappear  from  the  sight  of  his 
disciples,  going  up  “far  above  all  heavens ?” 

It  makes  also  the  future  abode  more  ethereal  than 
is  warranted  from  Scripture.  We  have  seen  in  chap- 
ter I.,  that  heaven  must  be  not  only  material,  but 
tangible  even  to  our  sight.  The  Saviour  being  there, 
with  the  same  body  in  which  he  appeared  to  his  disci- 
ples and  others  after  his  resurrection,  and  which  he 
carried  away  with  him  in  their  sight  to  heaven,  is  a 
proof  that  heaven,  where  he  now  is  in  his  body,  must 
be  a place,  as  tangible  to  the  sense  of  sight,  as  his 
body  itself  was.  Here  we  see,  that  while  Christ  was 
in  his  resurrection  body  and  his  disciples  not,  he  was 
tangible  to  them;  for  they  saw  him,  felt  him,  and 
heard  him  speak.  Here  we  have  the  Saviour  standing 
in  the  conditions  and  affinities  of  the  eternal  world 
with  his  glorified  resurrection  body,  and  the  disciples 
standing  in  the  affinities  and  conditions  of  this  life, 
and  yet  they  were  tangible  to  each  other.  This,  ac- 
cording to  this  theory,  could  not  be,  for  the  two 
worlds,  though  in  and  through  each  other,  are  sup- 
posed to  stand  in  no  active  affinities  to  each  other. 
If,  therefore,  what  is  said  here  and  in  chapter  I., 


WHERE  IS  HEAVEN?  G1 

about  the  nature  of  heaven,  rest  on  good  ground,  then 
this  theory  cannot  be  true. 

Besides  all  this,  it  grates  on  the  feelings  of  one 
familiar  with  the  Scripture  representations  of  heaven, 
and  sounds  wild  and  unnatural  to  a deeply  pious 
Christian  consciousness.  There  seems,  to  say  the 
least,  something  undesirable,  if  not  repugnant  to  our 
hopes,  in  the  idea  that  at  death  we  are  to  be  launched 
forth  into  a world  with  no  other  material  substratum 
but  ether,  or  something  still  more  subtle  and  refined. 
No,  rather  let  us  call  back  our  minds  from  the  super- 
stitious and  ideal  to  what  is  more  real,  and  therefore 
better  suited  to  the  bent  which  our  existence  has 
received,  from  all  previous  habit,  while  connected  with 
such  bodies  as  we  now  have,  and  resident  in  a world 
like  the  present.  In  the  language  of  the  author  of 
this  theory,  in  another  place,  let  us  66  bring  our  reli- 
gious conceptions  into  definite  alliance  with  the  real 
world,  and  with  nature,  and  break  up  a little  those 
vague  and  powerless  notions  which  place  our  religious 
expectation  at  a dim  remoteness  from  whatever  is 
substantial  and  effective.  Let  us  try  to  persuade  our- 
selves that  the  future  and  unseen  world,  with  all  its 
momentous  transactions,  is  as  simply  natural  and  true 
as  is  this  world  of  land  and  water,  trees  and  houses, 
with  which  now  we  have  to  do.” 


6 


62 


HEAVEN. 


SECTION  IV. 

THE  SUDDEN  CREATION  OF  A HEAVEN. 

• 

We  have  another  theory  from  the  same  source,* 
which  may  be  briefly  stated.  It  supposes  “ that  the 
visible  universe,  replete  every  where  with  various 
forms  of  animal  life,  is  to  fill  one  period  only  in  the 
great  history  of  the  moral  system,  and  that  it  is  des- 
tined, in  a moment,  in  the  twinkling  of  an  eye,  to  dis- 
appear and  to  return  to  its  nihility,  giving  placg  to 
new  elements  and  to  new  and  higher  expressions  of 
omnipotence  and  intelligence.” 

It  is  said  that  the  visible  universe  exists  only  by 
the  will  of  God,  and  that  to  destroy  it,  is  only  for 
him  to  will  that  its  existence  shall  cease.  The  same 
word  of  power,  which  spake  it  out  of  nothing,  can  bid 
it  return.  Indeed,  he  need  not  exert  any  power  to 
destroy  it,  he  need  only  cease  to  support  it  and  it  will 
vanish  like  smoke.  Should  he  just  withdraw  his  sus- 
taining power,  the  solid  spheres  would  disappear  as 
the  flame  of  a taper  disappears  when  sunk  into  gas. 
Life  being  perfectly  above  and  superior  to  matter, 
would  sustain  no  injury,  not  even  a shock.  Silently 
as  fog  disappears  before  and  around  the  traveller,  and 
leaves  a world  of  glory  around  him  without  disturbing 
him  at  all,  so  silently  but  more  suddenly  would  the 
conditions  and  affinities  of  the  present  life  disappear, 
and  the  spirit  be  unclothed  of  the  mortal  and  clothed 
upon  by  the  immortal.  Thus,  at  the  last  day,  in  the 


# Chapter  18. 


WHERE  IS  HEAVEN? 


63 


very  place  of  the  present  universe,  would  spring  up 
another,  in  no  sense  the  same  as  this,  constructed  not 
out  of  this,  but  of  matter  entirely  new.  46  Let  then 
the  material  universe  vanish  silent  and  unnoticed  as  a 
dream,  or  let  it  melt  with  fervent  heat,  and  pass  awaj 
as  in  a painful  struggle  and  convulsion  4 with  a grea 
noise in  either  case,  all  minds,  rational  and  moral, 
shall  emerge  from  the  mighty  ruin  and  float  clear  and 
untouched  above  the  terrors  of  nature’s  dying  day. 
Mind  shall  shake  itself  of  the  corruptible  and  dis 
soluble  elements,  and  shall  put  on  incorruption : it 
shall  lay  down  the  dishonour  of  its  union  with  the 
inert  masses  of  the  material  world,  take  leave  of 
death,  and  be  clothed  with  immortality.’’ 

As  to  that  part  of  this  conjecture  wThich  affirms  the 
passing  away  of  the  visible  universe,  at  least  our  own 
system,  it  is  only  what  the  Scriptures  plainly  assert ; 
but  to  the  sudden  reconstruction  of  another  in  its  place, 
as  a heaven  for  the  saints,  there  are  formidable  scrip- 
tural objections.  The  whole  appears  more  like  magic 
than  like  God’s  work. 

The  Scriptures  teach  that  the  inheritance  of  the 
saints  was  prepared  before  the  foundation  of  the  world. 
(Matt,  xxiv.)  It  is  now  reserved  in  heaven.  (1  Pet. 
i.  4.)  The  Saviour  declares,  that  there  are  many 
mansions  in  his  Father’s  house,  and  that  he  would 
prepare,  or  set  them  in  order  before  his  second  coming, 
and  his  second  coming  will  be,  according  to  the  Scrip- 
ture, before  the  present  heavens  and  earth  shall  depart 
and  be  no  more. 

This  theory  also,  to  be  consistent,  takes  for  grante . 
that  all  the  souls  of  men  shall,  at  one  time , leave  this 


64 


HEAVEN. 


world  and  enter  upon  the  other , namely,  at  the  time 
when  the  present  universe  disappears  and  the  other 
takes  its  place.  It  provides  for  those,  it  is  true,  who 
shall  live  at  his  coming,  hut  not  for  those  who  have 
left  the  world  before.  Where  are  they  until  the  con- 
struction of  this  new  universe  is  effected  ? It  involves 
the  absurdity  that  the  Saviour  in  his  human  body,  the 
bodies  of  Enoch  and  Elijah,  as  well  as  the  spirits  of 
all  the  dead  saints,  have  at  present  no  home,  at  least 
no  permanent  one,  and  are  awaiting  in  some  temporary 
abode  the  creation  of  this  fancied  universe.  The  Sa- 
viour, however,  declares  that  where  he  is — in  the  midst 
of  that  glory  which  he  had  with  his  Father  before  the 
foundation  of  the  world — thither  he  will  take  us  to  be- 
hold that  glory,  and  that  there  we  shall  be  ever  with 
him.  Those  that  have  overcome  and  are  now  in  pa- 
radise, “go  no  more  out”  into  a place  that  shall  be 
hereafter  created  for  them. 

Such  are  theories,  probably  to  us  seemingly  scien- 
tific deductions,  supported  by  allusions  and  by  figura- 
tive and  prophetic  language  of  Scripture ; but  who 
that  has  proper  reverence  for  clear  and  positive  reve- 
lation, and  modesty  in  looking  into  things  not  seen, 
can  follow  in  the  confidence  of  faith  and  consolations 
of  hope,  in  so  strange  and  wild  a track  ? These  are 
our  thoughts,  and  on  that  account  they  may  be  plea- 
sant to  us,  for  we  are  prone  to  love  our  own  children 
better  than  'others ; but  “ my  thoughts  are  not  your 
thoughts,  neither  are  your  ways  my  ways,  saith  the 
Lord.  For  as  the  heavens  are  higher  than  the  earth, 
so  are  my  ways  higher  than  your  ways,  and  my 
thoughts  than  your  thoughts.” 


IS  HEAVEN  A PLACE? 


65 


SECTION  V. 

THE  RENOVATION  OF  THIS  EARTH. 

We  come  now  to  a theory  which  is  extensively  held 
m the  Christian  world,  and  which  is  professedly  based 
on  Scripture.  This  will  demand  more  extensive  and 
critical  attention.  According  to  this  theory,  this  earth 
on  which  we  now  dwell  will  be  the  future  abode  of  the 
righteous.  As  the  old  world,  at  the  deluge,  was  de- 
stroyed by  water,  so  the  world  which  now  is,  will,  after 
Christ’s  second  coming,  be  destroyed,  or  rather  purified 
by  fire  from  the  effects  of  the  curse  which  was  passed 
upon  the  ground  on  account  of  sin  and  renovated  into 
its  original  Eden-like  beauty  and  glory,  and  thus  be- 
come the  eternal  habitation  of  redeemed  man. 

In  favour  of  this  theory,  an  argument  from  reason 
is  adduced.  It  is  said  that  when  man  sinned  and  fell, 
the  physical  world  sympathized  in  the  terrible  ruin 
which  was  consequent. 

u Earth  felt  the  wound,  and  nature  from  her  seat, 
Sighing  through  all  her  works,  gave  signs  of  wo, 

That  all  was  lost.” 

And  it  is  thought  reasonable  that  the  physical  world, 
being  sharer  in  the  fall,  should  also  become  sharer 
with  man  in  the  restoration.  It  is  true,  the  ground, 
by  which  we  may,  no  doubt,  understand  the  whole 
material  world,  was  cursed  with  man  in  consequence 
of  the  fall ; but,  to  argue  that  it  must  necessarily  also 
become  sharer  with  him  in  his  renovation,  is  not  sound 
logic.  The  argument  proves  too  much,  and  therefore 
it  proves  nothing.  With  the  same  propriety  might  we 
6* 


66 


HEAVEN. 


argue,  that  because  in  the  fall  death  passed  upon  all 
men,  therefore  all  men  must  necessarily  be  restored 
together.  This  would  carry  the  advocates  of  this 
theory  to  conclusions  which  they  would  not  themselves 
sdmit,  and  which  flatly  contradict  God’s  word,  and 
the  strong  main  stream  of  the  church’s  testimony  in 
all  ages. 

The  principal  ground,  however,  jpon  which  this 
theory  is  rested  is  Scripture  passages.  The  principal 
of  these  we  will  now  proceed  to  examine,  and  the 
reader  will,  no  doubt,  find  that  this,  like  all  other 
strange  out-of-the-way  notions,  is  supported  rather  by 
the  sound  than  by  the  sense  of  scripture. 

The  first  passage  to  which  we  refer,  and  the  one  in 
which  this  doctrine  is  supposed  to  be  stated  in  the 
clearest  manner,  is  2 Peter  iii.  13.  Here  the  apostle 
after  having  spoken  of  the  end  of  the  world,  and  the 
final  judgment,  when  the  heavens  being  on  fire  shall 
be  dissolved,  the  elements  melt  with  fervent  heat,  and 
the  earth  with  all  the  works  that  are  therein  shall  be 
burnt  up,  adds:  “ Nevertheless,  we,  according  to  his 
promise,  look  for  new  heavens  and  a new  earth,  where- 
in dwelleth  righteousness.”  With  regard  to  this  pass- 
age, it  may  be  remarked  that  the  context  very  strongly 
discountenances  such  a theory,  and  is  anything  but 
calculated  to  lead  the  mind  to  receive  from  the  passage 
such  an  impression.  The  whole  language  and  spirit 
gives  us  the  idea  that  destruction , and  not  change , 
awaits  this  world.  In  the  fifth  and  sixth  verses,  where 
the  fate  of  the  old  world  which  perished  and  that  of 
the  world  which  now  is,  is  spoken  of  in  connexion, 
fiiese  two  events  are  not  spoken  of  as  parallel,  but  /» 


WHERE  IS  HEAVEN? 


67 


contrast  to  each  other.  It  is  not  said,  as  the  old  world 
perished  so  shall  this.  The  language  puts  these  two 
events  in  contrast,  showing  that  a different  kind  of 
perishing  awaits  the  latter.  “ The  world  that  then 
was,  being  overflowed  with  water,  perished,  but  the 
heavens  and  the  earth,  which  are  now  by  the  same 
word,  are  kept  in  store,”  to  be  renovated?  No!  — 
“ reserved  unto  fire,  against  the  day  of  judgment  and 
perdition  of  ungodly  men.”  Farther  on  we  are  told, 
that  while  “ the  heavens  shall  pass  aivay  with  a great 
noise,  the  elements  shall  melt  with  fervent  heat,  the 
earth  also,  and  the  works  that  are  therein,  shall  be 
burned  up .”  Other  language  of  a similar  kind  is  con- 
tained in  this  chapter.  Now,  while  we  admit  that  this 
language  does  not  necessarily  imply  entire  annihila- 
tion, we  contend,  at  the  same  time,  that  it  leads  more 
naturally  to  that  idea  than  to  the  idea  of  change  or 
renovation. 

Further,  it  may  be  remarked  that  the  expression, 
“ new  heavens  and  a new  earth,”  is  evidently  figura- 
tive, just  as  much  as  the  expression  “ wherein  dwelleth 
righteousness”  is  figurative.  Righteousness  can  only 
be  said  to  dwell  at  any  place  in  a figurative  sense. 
The  expression  indicates  an  important  and  joyful 
change  which  awaits  the  righteous  at  the  close  of  this 
present  economy.  While  the  present  world  is  destroy- 
ed, an  abode  of  righteousness  will  be  provided  for 
them.  In  the  midst  of  the  dreadful  ruin  which  shall 
come  over  the  earth  and  ungodly  men  at  the  last  day 
because  of  sin,  the  righteous,  as  heirs  according  to  a 
promise,  shall  not  share  in  that  destruction,  nor  be 
forsaken  in  it.  Though  the  heavens  depart  above 


68 


HEAVEN 


them,  they  shall  not  be  left  shelterless,  for  he  will 
overshadow  them  with  a new  heaven.  Though  the 
earth  be  burnt  up  beneath  their  feet,  they  shall  not  bo 
left  to  sink  into  the  general  perdition  without  a foun- 
dation on  which  to  stand,  or  without  a home  in  which 
to  live,  for  he  will  provide  for  them  a habitation  far 
superior ; one  pure  from  vicissitude  and  sinful  defile- 
ments, one  ever  new  and  perennial  in  beauty  and  holi- 
ness, “ wherein  dwelleth  righteousness  !” 

Again  : these  “ new  heavens  and  a new  earth”  are 
expected  “ according  to  his  promise.”  It  will  be  dif- 
ficult for  the  advocates  of  the  earth’s  renovation  to 
point  out  the  place  where  God  has  given  us  such  a 
promise.  Promises  of  a father’s  house  prepared  in 
heaven  from  the  foundation  of  the  world,  and  of  a 
house  not  made  with  hands,  eternal  in  the  heavens, 
and  such  like,  are  numerous ; but  promises  of  a puri- 
fication by  fire  and  physical  renovation  of  this  globe 
on  which  we  now  live,  as  the  future  abode  of  the 
saints,  are  much  fewer  than  angels’  visits,  and  farther 
between.  The  only  passages  in  the  whole  Bible  which 
have  any  resemblance  even  in  sound  to  such  a promise 
are  those  written  in  Is.  lxv.  17,  18 ; lxvh  22.  The 
first  of  these  will  abundantly  show  what  idea  is  to  be 
attached  to  the  figurative  expression,  “ new  heavens 
and  a new  earth.”  The  passage  runs  thus:  “For 
behold,  I create  new  heavens  and  a new  earth : and 
the  former  shall  not  be  remembered,  nor  come  into 
mind.  But  be  ye  glad,  and  rejoice  for  ever  in  that 
which  I create :”  and  then  he  tells  us  what  it  is  that 
he  creates,  and  it  is  certainly  not  a heaven  out  of  this 
earth,  for  the  abode  of  the  saints — “For,  behold,  I 


WIIEEB  IS  HEAVEN? 


69 


create  Jerusalem  a rejoicing,  and  her  people  a joj. 
And  I will  rejoice  in  Jerusalem,  and  joy  in  my  peo- 
ple.’ ’ This  shows  not  only  that  the  language  of  the 
promise  is  figurative,*  but  it  points  out  also  distinctly 
to  what  the  promise  refers,  so  that  the  new  heaven 
and  the  new  earth  are  declared  to  be  nothing  else 
than  “ Jerusalem  a rejoicing,  and  her  people  a joy” — 
a joyful  time  for  his  saints  ! In  the  preceding  con- 
text he  declares  that  he  will  number  the  wicked  to  the 
sword  and  make  them  bow  down  to  the  slaughter,  and 
that  while  he  does  this  he  will  distinguish  his  own 
people  in  mercy  and  with  blessings ; rejoicing  and 
gladness  shall  be  among  them  in  Jerusalem,  as  if  a 
new  heaven  and  a new  earth  had  clothed  itself  in 
beauty  around  them.  In  like  manner,  also,  while  the 
world  shall  be  consumed  at  the  last  day,  and  ungodly 
men  are  overthrown  in  their  sins  and  consigned  to 
their  merited  perdition,  a new  world  of  righteousness, 
and  consequently  of  joy  and  peace,  shall  receive  the 
righteous.  This  is  all  that  the  promise  embodies,  ac- 
cording to  which  the  apostle  comforts  and  encourages 
himself  and  his  brethren  to  expect  a new  heaven  and 
a new  earth ; and  could  he  exhibit  to  their  hopes  any 
thing  so  rich  in  blessed  consolation  as  this  ? 

A similar  passage  to  this,  to  which  frequent  refer- 
ence is  also  made  in  support  of  this  theory,  is  found 
in  Rev.  xxi.  1,  et  seq.  “ And  I saw  a new  heaven  and 
a new  earth : for  the  first  heaven  and  the  first  earth 
were  passed  away,  and  there  wTas  no  more  sea,”  etc. 

* “The  phrases,  new  heavens  and  new  earth , etc.,  are  used  to 
denote  the  welfare  and  returning  prosperity  of  states : for  ex 
ample,  Is  Ixv.  17 ) lxvi.  22. J? — Knapp’s  Theo.  vol.  2,  page  647 


70 


IIEAVEN. 


From  wliat  has  been  said  about  the  passages  in  Peter 
and  Isaiah,  it  will  not  now  be  denied  that  this  is  also 
figurative.  Besides,  if  this  is  taken  literally,  then 
the  whole  chapter  must  be  taken  literally,  and  this 
would  make  strange  work  indeed ! In  this  chapter 
we  have  represented  to  us  the  glorious  and  happy 
state  of  the  church  in  the  last  stage  of  its  earthly 
triumphs  at  the  close  of  the  millennial  period,  the  ush- 
ering in  of  which  is  proclaimed  in  such  glowing  rap- 
tures in  the  previous  chapter.  What  the  exact  nature 
of  that  period  shall  be  wre  do  not  now  precisely  know, 
but  prophecies  of  it  are  abundant,  and  in  prospect  of 
it,  the  spirit  of  prophecy  always  kindles  up  into  a 
glow  of  joyful  exultation.  Wre  may  easily  suppose, 
however,  that  when  the  church  of  God  shall  return 
from  the  field  of  her  latest  strife  and  victory,  shall 
stand  forth  adorned  and  leaning  as  a bride  upon  her 
Beloved,  and  when  heaven  and  earth  shall  meet  to 
celebrate  with  joyful  anthems  her  eternal  jubilee,  we 
shall  see  the  propriety  of  calling  that  day  the  crea- 
tion of  a new  heaven  and  a new  earth.  In  the  light 
and  joy  of  that  day,  the  heavens  will  smile  in  love- 
lier brightness,  and  the  earth  will  put  on  the  beauty 
of  Eden. 

The  sense  of  this  passage  in  its  wThole  connexion  and 
import  will  become  still  more  clear,  from  an  examina- 
tion of  the  context,  commencing  at  the  seventh  verse 
of  the  preceding  chapter ; then  it  will  also  be  seen 
why  this  holy  city  is  represented  as  coming  down  from 
God  out  of  heaven.  The  reader  will  observe  that  two 
cities  are  spoken  of.  The  “ beloved  city,”  in  chap, 
xx.  9,  which  is  on  earth,  and  the  “holy  city,”  coming 


WHERE  IS  IIEAVEN  ? 


71 


down  from  heaven  afterwards,  chap.  xxi.  2.  I look 
upon  these  as  denoting  the  militant  and  triumphant 
branches  of  the  church.  With  this  in  mind,  let  us 
attend  to  a connected  exposition  of  the  wL>:e  passage, 
and  see  if  all  will  not  become  dea*  and  natural. 

At  the  close  of  this  glorious  millennial  reign,  when 
the  time  comes  for  the  final  winding  up  of  all  terres- 
trial  things ; when  the  church  militant  has  encamped 
in  full  panoply,  waiting  to  be  marched  into  its  tri- 
umphal  state,  then  the  devil  will  make  one  more  des- 
perate sally  against  it.  The  powers  of  hell  will  then 
be  marched  against  it  from  the  four  corners  of  the 
earth.  This  army,  figuratively  called  Gog  and  Ma- 
gog, will  be  numerous  as  the  sands  of  the  sea.  They 
march  boldly  up  and  encompass  the  saints  who  lie 
encamped  in  the  beloved  city,  viz.,  the  church  of  Gal 
militant.  Now,  however,  the  Lord  appears  for  his 
beloved  saints,  the  mighty  army  of  the  enemy  is  de- 
voured by  fire  from  God  out  of  heaven,  and  the  devil, 
who  was  their  leader  and  deceived  them,  is  taken  and 
cast  into  the  lake  of  fire  and  brimstone  to  reap  his 
bitter  reward  for  ever  and  ever.  Meanwhile  there 
appears,  perhaps  in  the  clouds,  a great  white  throne 
and  one  sitting  on  it.  Before  his  glorious  face  the 
heavens  and  earth  fly  away,  so  that  there  is  no  place 
found  for  them — that  is,  they  are  swept  into  nothing. 
In  the  mean  time,  the  dead,  small  and  great,  rise  from 
the  receding  and  departing  world — the  sea  heaves  back, 
and  hell  yields  up  her  dead.  Now,  the  heavens  and 
earth  departed,  but  the  white  throne  remaining,  the 
Judge  will  sit  upon  it,  the  books  will  be  opened,  and 
the  final  judgment  will  begin.  The  saints,  having 


72 


HEAVEN. 


been  judged  and  found  worthy  to  enter  that  place 
prepared  for  them  from  the  foundation  of  the  world, 
are  now  ready  and  waiting  to  be  conducted  thither. 
Who  shall  escort  them  ? Hear  it,  oh  heavens ! 46  The 
holy  city,  New  Jerusalem  ” — that  is,  the  whole  church 
triumphant — shall  come  down  from  God  out  of  heaven, 
as  did  the  chariots  of  Israel  for  Elijah.  The  new  Je- 
rusalem, the  holy  city,  or  church  triumphant,  and  the 
44  beloved  city,”  or  church  militant,  composed  of  the 
saints  that  are  alive  at  his  coming,  now  visibly  and 
completely  united,  (1  Thess.  iv.  17,)  constitute  the 
B^‘de,  Jie  Lamb’s  wife,  which  has  now  made  herself 
ready.  The  Bridegroom’s  tarrying  time  having  now 
ended,  the  church,  44  caught  up  together  with  them  in 
the  clouds,”  meet  their  Lord  44  in  the  an*  ” Th:  holy 
nuptials  are  consummated,  and  now  tue  blessed  home- 
bringing must  follow!  They  ascend  in  triumph,  and 
imid  raptures  of  eternal  love,  to  the  44  place  prepared  !u 
In  the  Father’s  house  of  many  mansions,  they  are  re- 
ceived with  holy  joy.  The  Father  smiles — the  mar- 
riage feast  is  prepared — angels  clap  their  wings  with 
emotions  of  bliss  unfelt  before — all  heaven  exclaims : 
44  Let  us  be  glad,  and  rejoice,  and  give^honour  to  Him, 
for  the  marriage  of  the  Lamb  is  come  !” 

This  may  suffice  as  an  exposition  of  these  passages 
of  shadowy  prophetic  import.  Should  this  not  seem 
to  be  satisfactory  to  the  reader,  I would  remind  him 
that  both  passages  are  prophecy,  and  that  it  is  preca- 
rious to  build  a positive  doctrine  on  prophecy,  when 
there  is  no  literal  scripture  to  be  its  foundation  and 
support ; and  especially  when  there  is,  as  I shall  here- 
after show,  so  much  direct  evidence  in  scripture 
against  it. 


WHERE  IS  HEAVEN? 


73 


Another  passage,  which  is  supposed  to  teach  this 
earth-heaven  theory,  is  Rom.  viii.  19 — 24.  This  pas- 
sage is  confessedly  dark,  and  has  not,  as  yet,  come 
clearly  into  the  consciousness  of  the  church.  The 
key  to  it  has  not  yet  been  found,  and,  consequently, 
it  can  be  of  but  little  weight  in  favour  of  a thing  that 
stands  otherwise  on  such  sandy  ground.  To  show  how 
doubtful  is  its  meaning,  I will  quote  a few  passages 
from  two  learned  biblical  critics.  “ There  is  consider- 
able difficulty  in  this  passage,”  says  Dr.  A.  Clark, 
“ and  the  difficulty  lies  chiefly  in  the  meaning  of  the 
word  \ xt iffis,  which  we  translate  the  creature , and 
creation.  Some  think  that  by  it  the  brute  creation 
is  meant,  others  apply  it  to  the  Jewish  people,  others 
to  the  godly , others  to  the  Gc entiles,  others  to  the 
good  angels,  and  others  to  the  fallen  spirits,  both 
angelic  and  human.  Dissertations  without  end  have 
been  written  on  it ; and  it  does  not  appear  that  the 
Christian  world  are  come  to  any  general  agreement 
on  the  subject.’ ’ Another  learned  critic,  Dr.  Bloom- 
field, says : “ There  is  perhaps  no  passage  of  the  apos- 
tle more  difficult  than  the  present,  or  on  which  the 
opinions  of  commentators  are  more  various.” 

A modern  advocate  of  this  theory  who  makes  this 
passage  the  foundation  of  a small  book  on  the  “ Per- 
petuity of  the  Earth,”  says  to  his  readers : “ You  will 
be  able  to  form  some  faint  idea  of  the  perplexity  and 
confusion,  when  we  assure  you  that  the  single  word 
which  occurs  four  times,  and  is  in  our  version  thrice 
translated  creature,  and  once  creation,  has  been  under- 
stood by  some  to  mean  “ the  lower  animals — the  brute 
creation while  by  another  class  of  interpreters  it  is 
7 


74 


HEAVEN. 


supposed  that  “the  Jews”  is  intended;  and  by  an- 
other, “the  Gentiles;”  some  again  choose  to  refer  it 
generally  to  “the  saints;”  others  to  “ the  wicked ;” 
some  to  “the  holy  angels,”  and  others  to  “ the  devils.” 
It  is  strange,  that  after  all  this,  the  author  was  not 
afraid  to  venture  himself  to  “ give  that  view  of  the 
whole  passage,  which  appeared  to  him,  after  a some- 
what careful  examination  of  all  the  theories,  by  far 
the  most  obvious,  and  the  best.” 

I do  not  intend  to  enter  upon  an  exposition  of  this 
difficult  passage  myself;  my  object  in  quoting  the 
above  is  simply  to  show  that  the  light  of  the  church 
has  not  yet  risen  so  high  as  to  shine  into  this  deep 
place  in  divine  things.  Some  future  stadium  of  the 
church  will  no  doubt  furnish  the  key  to  this,  as  well 
as  to  all  other  obscure  passages  of  the  holy  record. 
As  yet,  therefore,  this  passage  cannot  be  used  with 
any  force  in  favour  of  a theory  which  other  plain  parts 
of  the  Bible  show  to  stand  on  doubtful  ground. 

The  following  passages  are  also  quoted  to  support 
this  theory : Eph.  vi.  23,  Heb.  i.  6,  ii.  5 — 9,  Is. 
xxxvii.  17,  Ps.  xxxvii.,  and  xxvii.  13,  Matt.  v.  5,  Rev. 
v.  9,  10.  It  would  carry  me  too  far,  and  in  too  de- 
vious a way,  to  point  out  the  manner  in  which  thes8 
passages  are  supposed  to  support  this  doctrine.  If 
anything  like  it  is  taught  in  them,  the  reader  will  no 
doubt  find  it ; if  it  is  so  dark  and  obscure  that  it  can- 
not be  found,  unless  it  be  specially  pointed  out,  it 
cannot  be  of  much  weight.  It  may  be  proper  to  re- 
mark, that  those  who  quote  these  passages  have  found 
it  necessary  to  translate  some  of  them  anew~,  and  to 
explain  others  by  the  Old  Testament,  in  order  to  tor* 


WHERE  IS  HEAVEN? 


75 


ture  them  into  testimony  to  favour  the  idea  of  the 
perpetuity  of  the  earth.  Stubborn  truth  needs  twist- 
ing by  those  who  do  not  love  it  in  its  straight  and 
pure  form. 

It  is  remarkable,  too,  that  the  greatest  number  of 
passages  by  which  the  doctrine  of  the  earth’s  renova- 
tion is  supposed  to  be  established,  if  they  are  not 
figurative,  prophetic  language,  are  either  in  the  Old 
Testament,  or  such  as  are  quoted  in  the  New  from 
the  Old.  Now,  those  in  the  Old  Testament  which 
speak  of  the  earth  as  the  inheritance  of  the  saints, 
have,  of  course,  a spiritual  reference  to  future  bless- 
ings, of  which  these  earthly  ones  are  typical.  Canaan, 
which  was  emphatically  the  land  of  blessed  inhe- 
ritance, wTas  typical  of  the  heavenly  Canaan.  The 
possession  of  Canaan,  in  which  they  were  placed  by 
Joshua,  w'as  not  the  final  object  of  their  hopes,  and 
was  not  so  understood.  “For  if  Jesus  (Joshua)  had 
given  them  rest,  then  would  he  not  afterwards  have 
spoken  of  another  day.  There  remaineth,  therefore, 
a rest  to  the  people  of  God.”  That  this  rest  is  not 
on  the  earth,  and  that  it  was  not  by  the  Jews  believed 
that  it  ever  would  be,  is  evident  from  the  fact,  that 
those  who  wrere  in  pursuit  of  it  “ confessed  that  they 
were  pilgrims  and  strangers  on  the  earth.  For  they 
that  say  such  things,  declare  plainly  that  they  seek  a 
country — they  desire  a better  country,  that  is  a hea- 
venly: wdierefore  God  is  not  ashamed  to  be  called 
their  God:  for  he  hath  prepared  for  them  a city.” 

Those  passages,  which,  in  the  New  Testament,  are 
quoted  from  the  Old,  are  intended  to  convince  the 
Jews  that  the  new  dispensation,  which  the  apostle 


V6  HEAVEN. 

preached,  was  that  foretold  and  promised  in  the 
Jewish  scriptures,  for  which  their  fathers  had  looked 
and  waited.  Can  we  for  a moment  believe  that  when 
the  apostles,  in  argument  with  the  Jews,  quoted  from 
the  Old  Testament,  it  was  their  object  to  convince 
them  of  the  earth’s  renovation  ? Would  he  endeavour 
to  convince  them  of  that  which  is  to  be  the  crowning 
result  of  Christ’s  mission  into  the  world,  before  they 
were  convinced  of  his  mission  at  all  ? Certainly 
there  was  something  else  for  the  apostles  to  do  first, 
namely,  to  convince  the  unbelieving  of  the  truth  and 
nature  of  Christ’s  divine  mission  into  the  world,  and 
for  this  purpose  they  quoted  those  passages,  Heb.  i.  6, 
ii.  5 — 9. 

This  theory,  even  at  the  bar  of  sound  reason,  stands 
condemned.  Would  not  the  surface  of  the  earth, 
even  if  there  were  no  more  sea,  be  too  small  to  be  the 
theatre  of  enjoyments  for  the  sacramental  host? 
Even  in  the  days  of  the  apostle  Paul,  the  spiritual 
seed  of  Abraham  was  like  “ the  stars  of  the  sky  in 
multitude,  and  as  the  sand  which  is  by  the  sea-shore 
innumerable.  These  all  died  in  faith.”  In  that  time 
of  fearful  apostasy,  when  Elijah  looked  out  from  Ho- 
reb  upon  Israel’s  desolate  and  forsaken  altars,  and 
when  he  believed  that  he  alone  was  left  a friend  of 
God  on  earth,  there  were  seven  thousand  that  had  not 
bowed  their  knees  to  Baal,  nor  kissed  his  image. 
How  great,  even  in  the  darkest  times,  is  the  hidden 
seed  ! We  must  still  include  all  that  shall  die  in  Christ 
to  the  end  of  time,  including  the  time  of  Zion’s  •won- 
derful harvest-time,  which  the  prophets  tell  us  will 
come  in  her  future  history,  when  children  shall  be 


WHERE  IS  HEAVEN? 


77 


born  of  her  like  the  dew-drops  of  the  morning ! Ps. 
ex.  3.*  To  this  must  be  added,  also,  the  countless 
numbers  of  infants  that  have  died,  and  shall  still  die 
to  the  end  of  time,  in  Christian  and  heathen  lands. 
It  is  known  that  one-half  of  the  human  race  die  before 
they  are  seven  years  of  age,  and  the  most  of  these 
under  one  year.  To  swell  this  number,  the  inhuman 
and  wicked  practice  of  infant  sacrifice  in  heathen 
lands,  largely  contributes.  Take  all  these  considera- 
tions together,  and  how  does  it  swell  before  us  the 
mighty  aggregate  of  those  who  shall  fill  those  many 
mansions  which  are  prepared  for  them  ! Shall  such 
a host,  even  if  this  globe  could  entertain  them,  be 
for  ever  imprisoned  on  this  little  earth  ? — to  gaze  with 
unsatisfied  wonder  and  astonishment  out  upon  the  im- 
measurable plain  of  God’s  universe,  like  a captive  in 
a grated  cell  ? 

The  scriptures  represent  heaven  as  the  place  where 
not  only  saints  shall  be,  but  angels  and  Christ,  and 
other  holy  intelligences,  all  in  one  great  happy  so- 
ciety— in  that  place  which  is  God’s  peculiar  d^welling- 
place.  Can  wTe  believe  that  this  insignificant  earth, 
comparatively  only  an  atom  in  the  known  universe  of 
God,  will  be  that  place  ? Does  not  the  following  lan- 
guage seem  to  imply  that  the  author  wTas  of  opinion 
that  this  earth  is  the  greatest  of  God’s  worlds,  and 
that  all  worlds  which  roll  amid  the 

u — dread  magnificence  of  heaven,” 

are  only  glistening  diamonds  stuck  into  the  sky? 
“ Then  we  say  that  this  earth  of  ours,  cleansed  from 


* German  translation. 


78 


HEAVEN. 


the  blood  and  tears  of  many  generations,  and  exulting 
in  the  smile  of  the  Eternal,  shall  be  — not  heaven 
merely — but  the  very  centre  and  shrine  of  heaven  !” 

This,  and  all  the  foregoing  theories,  do  violence  to 
the  scripture  representations  of  heaven  at  various 
points.  They  rob  heaven  of  much  of  its  grandeur  in 
our  eyes,  throw  a check  upon  our  hopes,  and  unhinge 
many  of  our  oldest  and  happiest  associations  — such 
associations  too  as  God  by  his  own  revelation,  ob- 
viously interpreted,  has  implanted  and  wrought  into 
our  hearts.  God,  so  far  as  he  has  revealed  unto  us 
the  nature  of  our  future  home,  does  certainly  not  in- 
tend to  deceive  us ; and  so  far  as  the  Holy  Spirit  has 
interpreted  that  revelation  to  the  pious  inquiry  of 
God’s  children,  he  has  not  misled  them ; and  so  far, 
therefore,  as  ardent  longings  and  blessed  hopes  have 
been  excited  and  cherished  in  our  hearts,  they  will 
not  be  disappointed.  These  tender  associations  which 
have  ever,  like  a sweet  home-thought,  been  twining 
themselves  around  every  upward  aspiration  of  our 
hearts,  and  the  general  feeling  of  the  church  on  this 
subject,  must  not  be  set  aside  by  theories  founded  on 
scientific  probabilities,  or  on  the  sound  of  scripture 
language.  It  must  not  be  believed  that  that  heaven 
which  has  so  long  floated  in  cherished  glory  before 
the  pious  wisdom  of  humble  faith,  will  at  last  turn  out 
to  be  but  an  idle  myth,  that  magnified  itself  into  such 
unearthly  glory  in  the  twilight  of  pious  ignorance  ! 

I will  now  offer  some  positive  scriptural  reasons 
why  this  theory  of  the  earth’s  renovation  is  not  to  be 
entertained,  which  will  also  show  at  the  same  time 
that  heaven  is  a place  now  prepared , in  some  remote 


WHERE  IS  HEAVEN? 


79 


part  of  God’s  universe,  to  which  all  the  saints  will  at 
last  be  taken  to  be  for  ever  its  happy  inhabitants. 
If  this  be  established,  it  will  also  serve  still  more  ef- 
fectually to  overthrow  all  those  other  conjectures  and 
theories,  which  are  presented  in  the  former  part  of 
this  chapter. 

It  may  be  remarked  first,  as  in  a previous  chapter, 
that  the  general  impression  which  one  gets  from  read- 
ing the  scriptures,  is,  that  heaven  is  a place  separate 
and  removed  from  the  earth.  This  is  the  first  and 
most  natural  idea  which  any  unprejudiced  mind  will 
get  from  the  scriptures  on  this  subject.  God  would 
not  make  his  revelation  so  plainly,  generally,  and 
naturally  teach  one  thing,  when  something  quite  dif- 
ferent was  the  truth.  The  theory  of  the  earth’s  puri- 
fication and  perpetuity  is  unnatural  to  a mind  versed 
in  scripture,  and  is  only  gained  as  the  result  of  curious 
speculation. 

The  Saviour,  when  he  was  about  to  leave  the  world, 
said  to  his  disconsolate  disciples : “ In  my  Father’s 
house  are  many  mansions  : if  it  were  not  so,  I would 
have  told  you.  I go  to  prepare  a place  for  you.  And 
if  I go  to  prepare  a place  for  you,  I will  come  again 
and  receive  you  to  myself,  that  where  I am,  there  ye 
may  be  also.”  John  xiv.  2,  3. 

1.  Here  he  speaks  of  a place  which  he  calls  his 
“ Father’s  house.”  Now',  in  no  proper  sense  can  this 
earth  be  called  the  peculiar  residence  of  God.  “ The 
Lord  hath  prepared  his  throne  in  the  heavens.”  Ps. 
ciii.  19.  “ Unto  thee  lift  I up  mine  eyes,  0 thou  that 

dwellest  in  the  heavens.”  Ps.  cxxiii.  1.  The  Father’s 
house,  then,  is  not  on  the  earth,  but  in  the  heavens. 


80 


HEAVEN. 


2.  In  this  Father’s  house  are  “many  mansions.” 
What  exactly  is  to  he  understood  by  this  expression, 
is  not  particularly  important  here  ; it  is  enough  to  re~ 
mark  that  it  could  in  no  intelligent  sense  be  applied 
to  this  earth.  This  earth  is  his  footstool. 

3.  In  this  abode  are  many  mansions  already  pre- 
pared^ whereas,  according  to  the  theory  of  the  earth’s 
renovation,  the  place  which  the  blest  are  to  occupy  as 
their  final  abode  is  not  yet  prepared , but  shall  be  at 
the  end  of  the  world. 

4.  After  this  place  is  prepared,  he  will  come  again ; 
but  according  to  this  theory,  it  is  to  be  prepared  after 
his  second  coming. 

5.  In  order  to  prepare  that  place,  he  goes  away 
from  the  earth,  and  when  it  is  prepared,  he  comes 
again  to  the  earth.  This  shows  plainly  that  it  is  away 
from  the  earth. 

6.  He  comes  to  the  earth  in  order  to  receive  his 
people  to  himself,  that  where  he  is  they  may  be.  This 
language  plainly  implies  that  he  will  take  them  away 
from  the  earth  to  that  place  which  he  has  prepared 
for  them.  This  is  also  confirmed  by  other  passages 
which  allude  to  this  subject ; for  when  he  comes,  they 
“ shall  be  caught  up  together  with  them  in  the  clouds, 
to  meet  the  Lord  in  the  air : and  so  shall  we  ever  be 
with  the  Lord.”  1 Thess.  iv.  17.  They  shall  be  with 
him  where  he  is,  to  behold  the  glory  which  he  had  with 
his  Father,  not  on  earth,  certainly,  for  that  was  the 
theatre  of  his  humiliation ; but  that  glory  which  he 
enjoyed  with  him  in  his  Father’s  house,  in  which  glory 
all  his  saints  in  the  future  life  shall  be  the  happy 
eharers. 


WHERE  IS  HEAVEN? 


81 


When  the  Saviour  disappeared  from  the  sight  of 
men,  to  go  to  his  Father,  or  to  heaven,  he  went  away 
from  the  earth  ; for  he  was  seen  by  the  disciples  going 
up  from  Mount  Olivet,  till  a cloud  received  him  out 
of  sight.  (Acts  i.  10,  11.)  The  Apostle  Paul  tells 
us  that  he  44  ascended  up,  far  above  all  heavens.” 
Eph.  iv.  10.  Nothing  is  clearer  than  that  the  Sa- 
viour’s ascension  into  heaven  was  a removal  from  tho 
earth.  46 1 came  forth  from  the  Father,  and  am  come 
into  the  world : again  I leave  the  world,  and  go  to  the 
Father.”  John  xvi.  28.  Paul  was  44  caught  up  to  the 
third  heaven  — into  paradise.”  2 Cor.  xii.  .The  pa- 
triarchs, according  to  Paul,  confessed  that  they  were 
pilgrims  and  strangers  on  the  earth,  and  by  making 
this  confession,  they  declared  plainly  that  they  sought 
a country,  (Fatherland !)  Canaan  was  not  what  they 
sought,  but  they  44  desired  a better  country,  that  is  a 
heavenly : wherefore  God  is  not  ashamed  to  be  called 
.their  God,  for  he  hath  prepared  for  them  a city.” 
Here,  again,  the  future  abode  of  the  blest  is  said  to 
be  already  prepared.  44  We  know,  then,  that  if  our 
tarthly  house  of  this  tabernacle  wTere  dissolved,  we 
have  a building  of  God,  a house  not  made  with  hands, 
eternal  in  the  heavens.”  2 Cor.  v.  1. 

That  heaven  is  a place  now  existing,  somewhere 
away  from  the  earth,  is  also  evident  from  the  fact  that 
heaven — the  third  heaven,  or  abode  of  God  and  the 
blest — and  the  earth,  are  frequently  placed  in  juxta- 
position in  the  same  sentence.  44  Behold,  the  heaven, 
and  the  heaven  of  heavens,  is  the  Lord’s,  thy  God,  the 
earth  also,  with  all  that  therein  is.”  Deut.  x.  14. 

Whom  have  I in  heaven  but  thee  ? and  there  is  none 


82 


HEAVEN. 


upon  earth  that  I desire  besides  thee.”  Ps.  lxxiii.  25* 
“ Thy  will  be  done  on  earth  as  it  is  in  heaven .”  Matt, 
ri.  10.  This  shows  that  heaven,  where  God  exhibits 
his  special  glory,  where  angels  and  holy  men  are,  is  a 
place  now  existing,  distinct  and  separate  from  the 
earth.  There  the  throne  of  the  great  Eternal  is  es- 
tablished for  ever,  and  so  far  from  changing  it  for  the 
earth,  and  making  it  “ the  very  centre  and  shrine  of 
heaven,”  he  calls  the  earth,  in  holy  derision,  “his 
footstool !”  The  scriptures  represent  it  as  an  instance 
of  great  condescension  that  the  incarnate  God  should 
descend,  to. earth  on  a mission  of  mercy,  and  it  is  to 
the  Psalmist  a matter  of  great  surprise  that  God  should 
be  “mindful”  of  man  on  the  earth;  but  according  to 
this  theory  we  are  to  believe  that  the  theatre  .on  w7hich 
his  humiliation  and  condescension  are  displayed,  shall 
also  be  the  theatre  on  which  he  can  best  display  his 
incomprehensible  and  eternal  greatness  and  glory ! 

The  learned  Bishop  Pierson*  has  quite  a different 
idea  of  our  Father’s  house,  and  our  future  home. 
“ This  house  of  God,  though  uniform,  yet  is  not  all 
of  the  same  materials,  the  footstool  and  the  throne 
are  not  of  the  same  mould ; there  is  a vast  difference 
between  the  heavenly  expansions.  This  first  aereal 
heaven,  where  God  setteth  up  his  pavilion,  where  c he 
xnaketh  the  clouds  his  chariot,  and  walketh  upon  the 
wings  of  the  wind,’  is  not  so  far  inferior  in  place  as 
it  is  in  glory  to  the  next,  the  seat  of  the  sun  and 
moon,  the  two  great  lights,  and  stars  innumerable,  far 
greater  than  the  one  of  them.  And  yet  that  second 


* Exposition  of  the  Creed,  p.  75. 


WHERE  IS  HEAVEN  ? 


83 


heaven  is  not  so  far  above  the  first  as  beneath  the 
‘third/  (2  Cor.  xii.  2,)  into  which  Paul  was  caught. 
The  brightness  of  the  sun  doth  not  so  far  surpass  the 
blackness  of  a wandering  cloud,  as  the  glory  of  that, 
heaven  of  presence  surmounts  the  fading  beauty  of 
the  starry  firmament.  For  in  this  great  temple  of 
the  world,  in  which  the  Son  of  God  is  the  High-priest, 
the  heaven  which  we  see  is  but  the  veil,  and  that 
which  is  above,  the  Holy  of  Holies.  This  veil,  in- 
deed, is  rich  and  glorious,  but  one  day  to  be  rent,  and 
then  to  admit  us  into  a far  greater  glory,  even  to  the 
mercy-seat  and  cherubim  ! ” 

The  question  still  arises,  where  is  heaven  ? and  our 
answer  still  continues.  The  scriptures,  as  we  have 
seen,  speak  of  heaven  as  “up  on  high.”  We  know, 
however,  that  up  and  down  are  merely  relative  terms ; 
what  is  up  on  one  side  of  the  globe,  is  down  on  the . 
other.  If  the  earth  be  round — as  we  know  it  to  be — 
then  up  can  only  mean  away  from  the  earth,  and 
down,  towards  its  centre.  The  expression  “up  on 
high,”  will,  therefore,  convey  a WTong  idea  to  us,  un- 
less we  understand  it  only  to  mean  away  from  the 
earth.  This  we  may  say  then  as  certain,  that  heaven 
being  on  high,  is  away  from  the  earth. 

The  Jews  had  three  heavens.  First,  the  regions 
of  the  air,  where  the  clouds  move,  and  the  birds  fly. 
Second,  the  regions  of  the  stars,  which  form,  appa 
rently,  a spangled  concave  above  us.  Third,  the 
realms  invisible*beyond  the  first  and  second  heavens. 
The  Saviour  ascended  “far  above  all  heavens,”  conse- 
quently beyond  the  third.  Not  only  above  all  hea- 
vens, but  far  above  them.  “ He  passed  into  the  hea- 


84 


HEAVEN. 


vens.”  Ileb.  iv.  14.  “He  entered  into  that  within 
the  veil.”  Ileb.  vi.  19.  “ Into  the  holy  place.”  Heb. 

ix.  12.  Exclaims  the  learned  and  pious  Bishop  Pear- 
son, “ Whatsoever  heaven  there  is  higher  than  all  the 
rest  which  are  called  heavens ; whatsoever  sanctuary 
is  holier  than  all  which  are  called  holies ; whatsoever 
place  is  of  greatest  dignity  in  all  those  courts  above, 
into  that  place  did  he  ascend,  where  in  the  splendour 
of  his  Deity  he  was,  before  he  took  upon  himself  our 
humanity.”  Thither  we  can  only  follow  him  by  the 
eye  of  faith.  We  learn  from  this,  then,  for  certain, 
that  in  none  of  the  planets  or  stars,  visible  or  invisible, 
in  wrhat  is  called  the  second  heaven,  is  to  be  sought 
the  final  abode  of  the  blest,  but  it  is  far  beyond  them. 

Again : heaven  is  the  same  place  which  is  the  pro- 
per home  of  all  God’s  holy  intelligences,  whether 
principalities  or  powers,  angels  or  men.  Jerusalem 
of  old  was  the  home  of  assembly,  whither  all  the 
tribes  went  up,  the  place  where  the  Shekinah  of  God’s 
presence  abode  between  the  cherubim  in  the  holiest 
place,  the  place  where  his  presence  was  felt,  and  his 
glory  shone  forth  as  it  did  no  where  else  on  earth; — 
so  heaven  is  the  great  antitype  of  that  Holy  City  : 
there  God  is  seen,  not  in  a luminous  cloud,  but  in  him 
who  is  God  manifested  in  the  flesh,  as  the  brightness 
of  the  Father’s  glory;  thither  too  the  tribes  of  God 
go  up,  of  all  the  different  ranks,  and  from  all  the  dif- 
ferent dominions  of  God  — the  home  of  the  Uni- 
verse ! There  on  Mount  Zion  we  ghall  meet,  not 
only  the  saints  who  from  the  earth,  with  us,  through 
tribulations  deep  have  laboured  up,  but  we  shall  come 
to  u an  innumerable  company  of  angels,  to  the  gene- 


WHERE  IS  HEAVEN? 


85 


ral  assembly  and  church  of  the  first  born — to  God, 
the  Judge  of  all — to  the  spirits  of  just  men  made 
perfect,  and  to  Jesus,  the  Mediator  of  the  new  cove- 
nant.” 

No  one  can,  for  a moment,  doubt  that  the  scriptures 
point  to  a place,  existing  in  some  high  and  far-off 
region  of  the  universe,  which  it  calls  heaven  — the 
throne  of  God — the  imperial  Salem — the  holy  moun- 
tain. “ Heaven  is  my  throne,  and  the  earth  is  my 
foot-stool.”  “ The  Lord  hath  prepared  his  throne  in 
the  heavens.”  “A  glorious  .high  throne,  from  the 
beginning,  is  the  place  of  thy  sanctuary.”  All  these 
passages  show  that  “ Jehovah  hath  prepared  his 
throne  in  the  heavens,  and  his  kingdom  ruleth  over 
all.”  Wherever  this  place  may  be,  the  scriptures 
constantly  allude  to  it  as  the  high,  holy  and  peaceful 
region  appointed  as  the  eternal  home  of  the  sainted 
dead. 

Being  content  to  walk  by  faith  rather  than  by  sight, 
we  should  not  pursue  this  subject  any  farther,  did  not 
scripture  allusions,  and  the  scientific  deductions  of 
astronomy,  so  strongly  unite  in  recommending  to  our 
faith  a beautiful  suggestion  in  reference  to  our  eternal 
home  in  the  skies.  “ There  is,”  says  Dr.  Dick,  “an 
astronomical  idea,  which  may  help  us  to  form  some 
conception  of  this  “glorious  high  throne,”  which  is 
the  peculiar  residence  of  the  Eternal.  It  is  now  con 
sidered  by  astronomers  as  highly  probable,  if  not  cer- 
tain, — from  late  observations,  from  the  nature  of 
gravitation,  and  other  circumstances,  — that  all  the 
systems  of  the  universe  revolve  round  one  common 
centre,  and  that  this  centre  may  bear  as  great  a pro- 
8 


86 


HEAVEN. 


portion,  in  point  of  magnitude,  to  tlie  universal  assem- 
blage of  systems  as  the  sun  does  to  his  surrounding 
planets.  And,  since  our  sun  is  five  hundred  times 
larger  than  the  earth  and  all  the  other  planets  and 
their  satellites  taken  together, — on  the  same  scale, 
such  a central  body  would  be  five  hundred  times  larger 
than  all  the  systems  and  worlds  in  the  universe. 
Here,  then,  may  be  a vast  universe  of  itself — an  ex- 
ample of  material  creation  exceeding  all  the  rest  in 
magnitude  and  splendour,  and  in  which  are  blended 
the  glories  of  every  other  system.  If  this  is  in  reality 
the  case,  it  may,  with  the  most  emphatic  propriety, 
be  termed  the  throne  of  God.” 

That  there  are  movements  and  indications  in  the 
heavens  which  favour  a supposition  like  this,  all  the 
most  learned  astronomers  agree.  “ Within  the  last 
hundred  and  fifty  years  it  has  been  found  that  the 
principal  fixed  stars  have  a certain  apparent  motion, 
which  is  nearly  uniform  and  regular,  and  is  quite  per- 
ceptible in  the  course  of  thirty  or  forty  years.  The 
star  Arcturus , for  example,  has  been  observed  to 
move  three  minutes  and  three  seconds  in  the  course 
of  seventy-eight  years.  Most  of  the  stars  have  moved 
towards  the  south.  The  stars  in  the  northern  quarter 
of  the  heavens  seem  to  widen  their  relative  positions, 
while  those  in  the  southern  appear  to  contract  their 
distances.  These  motions  seem  evidently  to  indicate 
that  the  earth,  and  all  the  other  bodies  of  the  solar 
system,  are  moving  in  a direction  from  the  stars,  in 
the  southern  part  of  the  sky,  toward  those  in  the 
northern.  Dr.  Herschel  thinks  that  a comparison 
of  the  changes  now  alluded  to,  indicates  a motion  of 


WHERE  IS  HEAVEN? 


87 


our  sun,  with  his  attending  planets,  towards  the  con- 
stellation Hercules.  This  progressive  movement  which 
our  system  makes  in  absolute  space  is  justly  supposed 
to  be  a portion  of  that  curve  which  the  sun  describes 
around  the  centre  of  that  nebula  to  which  he  belongs ; 
and  that  all  the  other  stars,  belonging  to  the  same 
nebula,  describe  similar  curves.  And,  since  the  uni- 
verse appears  to  be  composed  of  thousands  of  nebuloe , or 
starry  systems,  detached  from  each  other,  it  is  rea- 
sonable to  conclude  that  all  the  starry  systems  of  the 
universe  revolve  round  one  common  centre,  whose 
bulk  and  attractive  influence  are  proportionable  to  the 
size  and  the  number  of  the  bodies  which  perform  their 
revolutions  around  it.  We  know  that  the  law  of  gra- 
vitation extends  its  influence  from  the  sun  to  the 
planet  Herschel,  at  the  distance  of  eighteen  hundred 
millions  of  miles,  and  to  the  remotest  parts  of  the 
orbits  of  the  comets,  which  stretch  far  beyond  this 
limit ; and  there  is  the  strongest  reason  to  believe 
that  it  forms  a connecting  bond  between  all  the  bo- 
dies of  the  universe,  however  distant  from  each  other. 
This  being  admitted,  the  motion  of  the  different  sys- 
tems now  alluded  to,  and  the  immensity  of  the  central 
body, — from  which  motion  of  every  kind  originates, 
to  produce  the  order  and  harmony  of  the  universe, — 
appear  to  be  necessary,  in  order  to  preserve  the  ba- 
lance of  the  universal  system,  and  to  prevent  the 
numerous  globes  in  the  universe  from  gradually  ap- 
proaching each  other,  in  the  course  of  ages,  and  be- 
coming one  universal  wreck.  We  are  mechanically 
connected  with  the  most  distants  stars  visible  through 
our  telescopes  by  means  of  light,  which  radiates  from 


88 


HEAVEN. 


those  distant  luminaries,  mingles  with  the  solar  rays, 
penetrates  our  atmosphere,  and  affects  our  optic 
nerves  with  the  sensation  of  colours,  similar  to  those 
produced  by  the  rays  of  the  sun.  And  we  have  equal 
reason  to  conclude  that  we  are  likewise  mechanically 
connected  with  these  bodies  by  the  law  of  gravitation. 
So  that  the  idea  thrown  out  above,  however  grand 
and  overwhelming  to  our  feeble  powers,  is  not  a mere 
conjecture,  but  is  founded  on  observation,  and  on  the 
general  analogies  of  the  universe.” 

According  to  this  theory,  the  scriptural  idea  of 
three  heavens  would  be  retained,  only  in  a somewhat 
different  form.  The  planets  would  constitute  the  first 
heaven ; rising  higher,  the  suns  around  which  these 
planets  move,  would  be  the  second;  and  the  great 
central  wmrld  around  which  both  planets  and  suns 
revolve,  would  be  the  third,  or  highest  heaven.  Into 
this  the  apostle  wras  permitted  to  enter  when  he  was 
“ caught  up  into  the  third  heaven,  into  paradise, 
where  he  heard  unspeakable  words,  which  it  is  not 
lawful  for  a man  to  utter.”  Into  this  place  the  Sa- 
viour entered  when  he  ascended  “far  above  all  hea- 
vens ;”  and  in  this  place  we  expect,  when  this  earthly 
house  of  our  tabernacle  is  dissolved,  to  find  “ a build- 
ing of  God,  an  house  not  made  with  hands,  eternal  in 
the  heavens.” 

“Next  to  God  himself,  this  is  the  grandest  of  all 
conceptions  ! This  is  the  most  sublime  and  magnifi- 
cent idea  that  can  possibly  enter  into  the  mind  of 
man.  We  feel  oppressed  and  overwhelmed  in  endea- 
vouring to  form  even  a faint  representation  of  it. 
But,  however  much  it  may  overpower  our  feeble  con- 


WHERE  IS  HEAVEN  ? 


89 


ceptions,  we  ought  not  to  revolt  at  the  idea  of  so  glo- 
rious an  extension  of  the  works  of  God  ; since  nothing 
less  magnificent  seems  suitable  to  a Being  of  infinite 
perfections.  This  grand  central  body  may  be  consi- 
dered as  the  capital  of  the  universe.  From  this 
glorious  centre,  embassies  may  be  occasionally  dis- 
patched to  all  surrounding  worlds,  in  every  region  of 
space.  Here,  too,  deputations  from  all  the  different 
provinces  of  creation,  may  occasionally  assemble,  and 
the  inhabitants  of  different  worlds  mingle  with  each 
other,  and  learn  the  grand  outlines  of  those  physical 
operations  and  moral  transactions,  which  have  taken 
place  in  their  ‘respective  spheres.  Here  may  be  ex- 
hibited to  unnumbered  multitudes,  objects  of  subli- 
mity and  glory,  which  are  no  where  else  to  be  found 
within  the  wide  extent  of  creation.  Here,  intelli- 
gences of  the  highest  order,  who  have  attained  the 
most  sublime  heights  of  knowledge  and  virtue,  may 
form  the  principal  part  of  the  population  of  this  mag- 
nificent region.  Here,  the  glorified  body  of  the  Re- 
deemer may  have  taken  its  principal  station,  as  4 the 
head  of  all  principalities  and  powers :’  and  here,  like- 
wise, Enoch  and  Elijah  may  reside;’'  and,  according 
to  the  general  tenor  of  scripture,  where  God’s  throne 
is,  where  Christ  in  his  glorified  body  is,  in  this  royal 
holy  city  of  the  King  of  kings,  there  is  also  the 
home  of  the  sainted  dead. 

To  those  blissful  regions  the  Christian’s  heart  as- 
pires, with  holy  and  unquenchable  ardour ; nor  does 
he  hope  in  vain.  “ Father,  I will  that  they  also  whom 
thou  hast  given  me  be  with  me  where  I am  : that  they 
may  behold  my  glory.”  Filled  with  gratitude  for  a 


90 


HEAVEN. 


prospect  so  full  of  bliss,  our  hearts  exclaim : “ Blessed 
be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
which,  according  to  his  abundant  mercy,  hath  begot- 
ten us  again  unto  a lively  hope  by  the  resurrection 
of  Jesus  Christ  from  the  dead,  to  an  inheritance  in- 
corruptible and  undefiled,  and  that  fadeth  not  away, 
reserved  in  Heaven.” 

Farewell  then,  earth,  thou  land  of  the  curse ! My 
aspirations  are  towards  the  fountain  of  uncreated 
light.  Farewell ! ye  lamps  of  heaven,  ye  shall  not 
Stay  my  freed  spirit’s  upward  flight.  Far — 

Far  from  these  narrow  scenes  of  night, 

Unbounded  glories  rise; 

And  realms  of  infinite  delight, 

Unknown  to  mortal  eyes. 

Borne  upon  the  wings  of  faith,  we  might  attempt 
to  follow  the  track  of  the  Saviour’s  ascension,  or  that 
of  the  chariots  of  Israel  in  which  Elijah  went  up — 
but  alas  ! let  us  not  attempt  it  in  the  body. 

Here,  then,  we  rest  in  the  patience  of  hope,  and  in 
the  assurance  of  that  faith  which  is  the  evidence  of 
things  not  seen.  This,  however,  we  know,  that  when 
once  the  signal  for  our  departure  is  given,  our  eman- 
cipated spirits  shall  cleave  th$  air,  as  Christ  and  Eli- 
jah did;  passing  through  the  first  heaven,  the  earth, 
its  sinful  abode,  shall  dwindle  into  nothing  behind  us. 
The  second  heaven,  also,  with  its  planets,  suns,  and 
systems,  stretching  far  beyond  the  reach  of  human 
thought,  will  soon  fade  back  into  dim  space.  Now, 
the  third  heaven  will  stretch  before  us,  onward  and 
upward,  its  eternal  plains  ! Faint  and  far  before,  but 
drawing  nearer  and  nearer,  appears  the  Holy  City: 


WHERE  IS  HEAVEN? 


91 


soon  its  twelve  shining  foundations,  from  which  tho 
battlements  of  blazing  jasper  tower  upwards,  are 
scaled — the  portals  of  light  are  crossed — and  now  to 
the  soul’s  enraptured  gaze  the  heaven  of  heavens 
stretches  broader  and  higher  its  boundless  realms, 
through  uncreated  light ! 

Amen — Hallelujah  ! Come,  Lord  Jesus,  comb 

QUICKLY. 


CHAPTER  III. 


Du  ij*  # Hints  nt'llnttJj  pass  immiMntiiii 
intn  IniHEtt? 


Tread  softly ! bow  the  head, 

In  reverend  silence  bow ! 

No  passing  bell  doth  toll 
Yet  an  immortal  soul 

Is  passing  now. 

0 change  ! 0 wondrous  change  ! 

Burst  are  the  prison  bars ! 

This  moment  there — so  low 
In  mortal  prayer — and  now 
Beyond  the  stars ! 

O change  ! stupendous  change  ! 

Here  lies  the  senseless  clod; 

The  soul  from  bondage  breaks, 

The  new  immortal  wakes — 

Walks  with  his  God  ! 

In  yonder  quiet  room,  shaded  with  the  mellow  twi- 
light of  mourning  and  sorrow,  lies  a dying  saint. 
Weeping  friends  crowd  around,  with  hearts  that  know 
to  feel  a parting  anguish,  waiting  for  the  last  breath — 
the  last  word  has  already  been  heard.  Though  patience 
does  not  permit  the  utterance  of  even  a sigh  or  look 
of  complaint,  yet  the  lineaments  of  exquisite  bodily 

(92) 


IMMEDIATE  ADMISSION  INTO  HEAVEN.  93 

agony  are  drawn  upon  the  face.  But  see ! the  last- 
ebb  of  life  begins  to  recede  from  mortal  shores.  The 
pulse  and  breathing  are  feeble  and  slow  — he  dies! 
The  features,  before  distorted  with  pain,  relax  and 
sink  into  a sweet  pleasantness.  The  spirit  has  gone ! 
— Where  is  it  ! 

Has  it  plumed  its  wing  for  heaven,  and  is  it  now — 
the  moment  after  death — soaring  away  on  its  shining 
track  toward  the  fountain  of  uncreated  and  imperish- 
able light  and  bliss  ? Will  this  child  of  God,  thus  set 
free  from  its  earthly  captivity,  stop  in  its  way  before 
it  reaches  its  Father’s  house?  Is  it  in  any  W'ay,  or 
for  any  time,  detained  ? — The  spirit  of  my  dear  friend 
which  has  just  now  waved  me  his  last  earthly  farewell, 
whose  tenantless  body  lies  motionless  before  me,  must 
be  somewhere — oh  where  ? I look  around  me  and  all 
is  silent.  The  hearth,  the  room,  the  accustomed  walks 
of  life,  all  mourn  his  absence.  I feel  as  though  that 
form  must  meet  me  again,  which  met  me  before ; and, 
forgetting,  I hold  my  breath,  and  place  my  finger  upon 
my  lips,  to  hear  that  voice  once  more,  or  to  be  joyfully 
surprised  by  his  coming  footsteps.  In  the  dreadful 
stillness  of  the  twilight  hour,  I close  my  eyes,  and 
fancy  brings  him,  but  when  I open  my  eyes  the  sweet 
delusion  flies.  I look  toward  the  radiant  heaven  in 
the  star-lit  hour,  and  still  my  heart  inquires,  Where 
is  that  spirit  now  ? 

Who  will  forbid  me  these  earnest  inquiries  ? Who, 
that  can,  will  refuse  to  answer  them  ? It  is  not  in  the 
nature  of  refined  social  being,  neither  does  the  spirit 
of  Christianity  allow  it,  that  our  interest  in  those  we 
learned  to  love  should  cease  when  they  die.  If  the 


94 


HEAVEN. 


Marys  committed  no  sin  in  seeking  the  tomb  of  their 
beloved  Lord  “very  early,  when  it  wras  yet  dark,” 
with  “sweet  spices,”  to  anoint  his  body,  asking,  with 
tears,  where  they  had  laid  him,  it  cannot  be  sinful  for 
us  to  ask,  even  with  tearful  anxiety,  where  are  the 
spirits  of  our  departed  dead  ? 

On  this  subject,  as  on  the  question,  Where  is  heaven? 
there  have  been  many  bewildering  theories.  It  is  ne- 
cessary to  review  these,  give  their  history,  the  ground 
on  which  they  rest,  and  the  objections  which  are  seen 
to  stand  against  them,  when  viewred  from  the  scriptural 
ground.  After  this  is  done,  we  shall  be  better  pre- 
pared to  see  what  the  Spirit  has  said  in  answer  to  this 
interesting  inquiry. 

The  land  which  lies  between  these  mortal  shores 
and  our  eternal  home  is,  to  the  eye  of  reason,  a misty, 
twilight  region,  in  which  the  earnest  imagination  of 
man  has  located  many  strange  scenes.  It  is  a land 
of  dubious  paths,  and  of  gloomy  and  cheerless  confu- 
sion, as  long  as  the  day-spring  from  on  high  does  not 
shine  upon  it.  If  the  reader  has  never  travelled  much 
through  it,  let  him  stick  close  to  his  guide ; for  he 
will  often,  in  deep  bewilderment,  be  induced  to  ex- 
claim, “Watchman,  what  of  the  night?”  It  is,  then, 
a gloomy  road ; yet  gloomy  as  it  is,  it  will  not  be  in 
vain  to  travel  in  it.  We  will  walk  in  the  radiant 
highway  to  Canaan  more  pleasantly  and  more  grate- 
fully after  we  have  wandered  long  in  the  wilderness. 
After  we  have  tried  in  vain  to  make  the  journey  by 
the  unsteady  Bickerings  of  human  reason  and  unsanc- 
tified imagination,  we  will  try  again,  taking  for  our 
journey  “ a lamp  to  our  feet  and  a light  to  our  path.” 


THE  ANCIENT  UNDER  WORLD. 


95 


SECTION  I. 

THE  ANCIENT  UNDER  WORLD. 

A land  of  darkness,  as  darkness  itself;  and  of  the  shadow  of 
death,  without  any  order,  and  where  the  light  is  as  darkness. 
Job  x.  22. 

Where  are  those  who  die  and  are  gathered  to  their 
fathers  ? The  first  and  simplest  ideas  on  this  subject 
are  characteristic  of  the  childhood  of  the  world  in 
which  they  are  found.  The  place  of  the  dead  was 
conceived  of  by  those  who  lived  in  the  morning  of  the 
world  as  a dark,  indistinct,  and  dreamy  under  world. 
On  the  subject  of  their  eternal  homes,  as  on  all  other 
subjects,  their  ideas  were  vague  and  undefined.  As 
childhood  is  a time  of  hope  and  longing,  in  which 
realities  are  not  closely  scanned,  so  in  the  earlier  ages, 
or  childhood  of  the  world,  men  hoped  and  longed  for 
a future  life  by  a kind  of  spiritual  instinct,  but  did 
not  much  inquire  what  was  the  foundation  of  their 
hopes,  or  the  nature  of  that  good  for  which  they 
longed.  We  cannot  now  easily  conceive  how  con- 
tracted and  floating  the  ideas  of  men  must  have  been 
in  that  early  age,  when  there  was  no  philosophy  to 
require  accurate  connexion  and  consistency  in  their 
thoughts.  They  were  children  not  only  in  simplicity 
of  manners,  but  in  all  their  reflections. 

The  under  world  was  called,  in  Hebrew,  Sheol, 
which  means  a dark  region,  where  one  sees  nothing. 
It  was  supposed  to  be  a place  under  the  earth,  or  in 
some  unknown  region,  away  from  human  reach.  Here, 
amid  darkness  and  silence,  the  dead  existed  in  the 


96 


HEAVEN. 


form  of  mysterious  shadows ; hence  they  are  called 
Manes,  or  shades.  This  idea  rose  in  their  mind  in  a 
perfectly  natural  way.  Their  friends  died,  and  they 
put  their  bodies  into  caves  of  the  earth,  or  in  vaults 
constructed  by  their  own  hands.  Thus  the  place  of 
the  dead  was  a dark  place,  and  they  accordingly  called 
it  Sheol — Hades — darkness,  where  nothing  is  seen. 
When  they  looked  into  these  subterrene  caves,  they 
saw  not  the  spirits  of  the  dead,  it  is  true,  yet  they  felt 
as  if  the  dead  were  there.  The  darkness  and  silence 
which  reigned  there  were  the  proper  elements  for  the 
imagination,  and  it  was  easy  to  people  these  abodes 
with  spirits. 

It  was  natural,  then,  in  those  simple  ages,  when 
hope,  desire,  and  imagination  were  strong  and  uncon- 
trolled, and  judgment  and  reason  weak,  that  the  mind 
should  conceive  of  these  caves  as  the  inlet  to  an  under 
world,  which  naturally  also  became  peopled  with  the 
manes  of  the  dead.  Thus  the  patriarch  Jacob,  mourn- 
ing for  his  son,  whom  he  supposed  to  be  dead,  says, 
“ I will  go  down  into  the  grave  (Sheol,)  unto  my  son, 
mourning.’ ’ Gen.  xxxvii.  35.  Job,  also,  in  that  early, 
patriarchal  age,  speaks  of  the  grave  whither  his  grief 
should  bring  him,  in  a similar  way.  “ I go  down  to 
the  land  of  darkness,  and  the  shadow  of  death  ; a land 
of  darkness  itself ; and  of  the  shadow  of  death,  with- 
out any  order,  and  where  the  light  is  as  darkness.” 
Job  x.  21,  22.  Their  ideas  of  heaven,  as  a place  of 
happiness,  and  of  hell,  as  a place  of  misery,  not  yet 
having  received  distinctness  in  their  consciousness, 
their  minds  would  not  go  farther  into  their  future 
history  than  to  these  dark  and  silent  regions  of  the 
under  world. 


THE  ANCIENT  UNDER  WORLD. 


97 


It  is  well  known  that  in  this  early  age  of  the  Jewish 
religion,  their  ideas  of  immortality,  and  consequently 
of  a place  of  happiness  and  misery,  were  very  obscure. 
If  at  this  time  the  idea  of  an  under  world  was  firmly 
fixed  in  their  minds  and  mingled  with  their  hopes,  and 
was  longed  for  as  a place  where  they  would  again  meet 
their  departed  friends,  and  be  for  ever  free  from  the 
troubles  of  earth,  it  is  easy  to  see  how  it  would  keep 
such  a long  and  firm  hold  on  the  human  mind  in  this 
form.  W e know  how  long  impressions  and  associations 
of  childhood  remain,  and  how  hard  it  is  to  dislodge 
them  in  after  life.  In  like  manner,  the  light  of  ma- 
ture reason,  and  even  of  revelation,  could  not,  for  a 
long  time,  disperse  the  agreeable  twilight  in  which  the 
first  simple  thoughts  of  man  had  located  the  lonely 
kingdom  of  the  dead.  Not  only  the  Hebrews,  but 
other  nations  also,  adopted,  loved,  and  clung  to  the 
sweet  and  innocent  delusion.  Who  would  rob  them 
of  it  without  giving  them  something  better?  — God 
did  not.  The  desire  by  which  it  was  at  first  created 
was  sweetly  prophetic;  and  the  shadows  of  which  it 
was  formed,  like  all  the  Jewish  typical  divinity,  was  a 
shadow  of  good  things  to  come.  Is  the  morning  twi- 
light evil  because  it  is  succeeded  by  a bright,  rising 
sun? — Is  the  shadow  evil  because  it  is  not  as  good  as 
the  substance?  Yerily,  no.  So,  also,  these  shadowy 
ideas  were  good  in  their  time,  and  in  their  place,  and, 
being  good,  they  are  not  to  be  despised  simply  because 
they  are  not  better.  It  is  the  shadow  that  leads  to 
the  substance ; it  is  the  shadow  that  gives  not  only 
the  best  idea  of  the  nature  and  form  of  the  substance, 
but  it  is  also  the  best  evidence  that  the  substance  ex- 
9 


98 


HEAVEN. 


ists.  The  beautiful  words  of  the  poet,  when  altered 
in  one  word,  will  still  contain  one  of  the  deepest  of  all 
truths. 

’Tis  the  twilight  of  life  gives  me  mystical  lore, 

And  coming  events  cast  their  shadows  before. 

How  sweet  the  reflection  that  thus  early,  and 
through  so  many  ages  of  the  world’s  darkness,  the 
pious  hopes  of  men  had  visions,  though  it  was  darkly, 
of  a better  land  ! “ These  all  died  in  faith,  not  having 
received  the  promises,  but  having  seen  them  afar  off, 
and  were  persuaded  of  them,  and  embraced  them,  and 
confessed  that  they  were  strangers  and  pilgrims  on  the 
earth.  For  they  that  say  such  things  declare  plainly 
that  they  seek  a country.”  They  saw  not,  but  they 
believed  and  longed.  The  blind  beggar  turned  his 
sightless  balls  towards  the  Saviour ; though  he  does 
not  see  him,  yet  he  turns  them  not  that  way  in  vain ; 
for,  directed  towards  the  Sun  of  Righteousness,  they 
are  soon  filled  with  light  and  joy.  “ We  are  saved  by 
hope!” 

The  great  entrance  to  this  under  world  was  supposed 
to  be  in  the  extreme  west ! Accordingly,  in  Homer’s 
Odyssey,  the  descent  of  Mercury  and  the  suitors  into 
the  shades  is  thus  described : 

u And  now  they  reach’d  the  earth’s  remotest  ends ; 

And  now  the  gates  where  evening  Sol  descends, 

And  Leucas’  rock,  and  ocean’s  utmost  streams ; 

And  now  pervade  the  dusky  land  of  dreams, 

And  rest  at  last,  where  souls  unbodied  dwell 

* In  ever-flowing  meads  of  Asphodel. 

The  empty  forms  of  men  inhabit  there; 

Impassive  semblance,  images  of  air!” 


TIIE  ANCIENT  UNDER  WORLD. 


99 


Here,  where  “ evening  Sol  descends, ” was  the  great 
entrance  into  the  world  of  spirits ; though,  no  doubt, 
as  before  observed,  each  cave  of  sepulture  was  also 
supposed  to  stand  with  it  in  some  mysterious  under- 
ground connexion.  That  this  grand  inlet  should  be 
located  in  the  west,  is  easily  accounted  for.  The 
world,  at  that  time,  was  not  known  as  a globe,  but 
only  as  a vast  plain,  and  even  as  a plain  it  was  known 
only  to  a limited  extent.  Beyond  the  world,  it  was 
thought,  the  sun  rose  and  set.  As  the  rising  sun  was 
the  forerunner  of  cheerfulness  and  life,  so  the  setting 
sun  was  associated  with  melancholy  thoughts  of  death 
and  decay.  “ Where  the  sun  goes  down,  and  his  light 
and  fire  are  extinguished,  there,  it  was  naturally  sup- 
posed, is  the  place  where  all  things  perish,  and  where 
darkness  reigns.”  At  the  close  of  day,  also,  men 
naturally  sink  into  reflection  ; the  tumults  of  exciting 
passion  are  quieted,  thoughts  come  home,  and  the 
longings  of  the  spirit  struggle  earnestly  after  the 
loved  and  the  lost ! Hence,  how  easy  it  is  for  the 
imagination  to  find  its  way  through  the  yellow  vista 
of  evening  into  the  spirit  land ; and,  as  sensible  objects 
sink  more  and  more  into  the  gray  twilight,  how  natural 
to  follow  them  into  that  dreamy  indistinctness,  where 
all  we  love  come  at  once  around  us,  and  where  airy 
nothing  finds  a local  habitation  and  a name. 

At  this  time,  then,  men  did  not  give  clear  and  dis- 
tinct forms  to  their  thoughts  of  the  place  and  state 
of  the  dead.  They  spoke  and  thought  in  the  most 
general  way  of  Sheol,  as  the  place  of  departed  spirits. 
As  this  idea  continued  for  a long  time,  and  was  adopt- 
ed by  the  early  Greeks,  they  applied  to  it  the  Greek 


100 


HEAVEN. 


name  Hades,  which  corresponds  in  meaning  with  the 
Hebrew  Shook  Let  it  be  distinctly  remembered  that 
these  two  terms  are  alike  in  meaning,  and  that  they 
are  general  terms.  They  signify,  in  their  primary 
sense,  the  place  of  departed  spirits,  without  any  refer- 
ence at  all  to  their  condition , as  happy  or  miserable . 
It  is  only  necessary  to  keep  in  nind  this  simple  fact, 
in  order  to  avoid  that  endless  confusion  into  which  so 
many  have  fallen,  who  have  either  not  known,  or  have 
not  attended  to,  this  distinction.  The  words  Sheol 
and  Hades  are  words  of  the  same  general  import  as 
the  words  eternity  or  the  grave.  We  say,  for  instance, 
that  one  of  our  friends  has  gone  to  eternity,  and,  by 
saying  so,  we  do  not  intend  to  express  any  opinion  as 
to  whether  he  has  gone  to  a place  of  happiness  or 
misery.  We  only  say,  in  general,  that  he  has  gone 
to  eternity.  So  the  ancients  used  the  terms  Sheol 
and  Hades,  without  having  their  ideas  at  all  defined 
as  to  the  place.  Sheol  was  “ the  place  and  state  of 
those  who  are  out  of  sight,  out  of  the  way,”  and  to 
be  sought  for  ; and  Hades  had  a similar  meaning.  If 
the  terms  were  intended  to  give  a specific  idea,  it  must 
be  put  into  them  by  the  context.  Just  as  if,  after 
speaking  of  a wicked  man  who  died  in  some  sudden 
and  awful  way,  I say,  “ He  was  called  into  a dreadful 
eternity,”  you  at  once  understand  me  to  mean  that  he 
went  to  the  place  of  the  lost.  If  I say,  of  a good 
man,  “ He  has  suffered  much  on  earth,  but  now  he 
has  gone  to  eternity,”  you  at  once  understand  me  to 
mean  that  he  went  to  the  inheritance  of  the  blest.  So 
these  terms  are  primarily  general,  and  only  convey  a 
specific  idea,  when  it  is  forced  upon  them  by  the  context. 


THE  ANCIENT  UNDER  WORLD.  101 

In  time,  however,  as  the  world  advanced,  and  when, 
by  successive  revelations,  eternal  things  became  clearer 
to  the  consciousness  of  mankind,  a separation  was  con- 
ceived in  this  under-world,  the  good  from  the  wicked. 
Sheol  or  Hades  still  continued,  but  in  two  parts,  a 
place  of  happiness  and  misery.  This  separation  of 
the  good  from  the  wicked  in  the  realms  of  the  dead 
is  seen  in  the  discourse  concerning  Hades  in  Josephus, 
as  also  in  the  history  which  the  Saviour  related  of  the 
rich  man  and  Lazarus.  The  rich  man  and  the  beggar 
were  both  in  the  same  place  and  in  sight  of  each  other, 
yet  the  beggar  was  happy  and  comforted  in  Abraham’s 
bosom,  while  the  rich  man  lifted  up  his  eyes,  being  in 
torment. 

The  meaning  of  the  term  Hades,  as  well  as  the 
Jewish  ideas  concerning  the  place  of  the  dead  about 
the  time  of  the  Saviour,  will  be  best  seen  from  the 
following  extract  from  Josephus.  Josephus  wrote 
about  fifty  years  after  Christ. 

“ Now  as  to  Hades,  wherein  the  souls  of  the  right- 
eous and  unrighteous  are  detained,  it  is  necessary  to 
speak  of  it.  Hades  is  a place  in  the  world  not  regu- 
larly finished ; a subterraneous  region,  wherein  the 
light  of  this  vTorld  does  not  shine ; from  which  cir- 
cumstance, that  in  this  region  the  light  does  not  shine, 
it  cannot  be  but  there  must  be  in  it  perpetual  dark- 
ness. This  region  is  allotted  as  a place  of  custody 
for  souls,  in  wdiich  angels  are  appointed  as  guardians 
to  them,  who  distribute  to  them  temporary  punish- 
ments, agreeably  to  every  one’s  behaviour  and  man- 
ners. 

“In  this  region  there  is  a certain  place  set  apart. 


102 


HEAVEN. 


as  a lake  of  unquenchable  fire,  whereinto,  we  suppose, 
no  one  hath  hitherto  been  cast,  but  it  is  prepared  for 
a day  predetermined  by  God,  in  which  one  righteous 
sentence  shall  deservedly  be  passed  upon  all  men; 
when  the  unjust  and  those  that  have  been  disobedient 
to  God,  and  have  given  honour  to  such  idols  as  have 
been  the  vain  operations  of  the  hands  of  men,  as  to 
God  himself,  shall  be  adjudged  to  this  everlasting 
punishment,  as  having  been  the  causes  of  defilement; 
while  the  just  shall  obtain  an  incorruptible  and  never- 
fading  kingdom.  These  are  now  indeed  confined  in 
Hades,  but  not  in  the  same  place  wherein  the  just  are 
confined. 

“For  there  is  one  descent  in  this  region,  at  whose 
gate  we  believe  there  stands  an  archangel  with  a host ; 
which  gate  when  those  pass  through  that  are  con- 
ducted down  by  the  angels  appointed  over  souls,  they 
do  not  go  the  same  way,  but  the  just  are  guided  to 
the  right  hand , and  are  led  with  hymns,  sung  by  the 
angels  appointed  over  that  place,  unto  a region  of 
light,  in  which  the  just  have  dwelt  from  the  beginning 
of  the  world,  not  constrained  by  necessity,  but  ever 
enjoying  the  prospect  of  the  good  things  they  see, 
and  rejoicing  in  the  expectation  of  those  new  enjoy- 
ments which  will  be  peculiar  to  every  one  of  them, 
and  esteeming  those  things  beyond  what  we  have 
here ; with  whom  there  is  no  place  of  toil ; no  burn- 
ing heat,  no  piercing  cold ; nor  any  briers  there  ; but 
the  countenance  of  the  fathers  and  of  the  just,  which 
they  see  always,  smiles  upon  them,  while  they  wait 
for  the  rest  and  eternal  new  life  in  heaven,  which  is 
to  succeed  this  region.  This  place  we  call  the  bosom 
of  Abraham. 


TIIE  ANCIENT  UNDER  WORLD.  108 

“But  as  to  the  unjust,  they  are  dragged  by  force 
to  the  left  hand , by  the  angels  allotted  for  punish- 
ment, no  longer  going  with  a good  will,  but  as  pri- 
soners, driven  by  violence  ; to  whom  are  sent  the  an- 
gels appointed  over  them  to  reproach  them,  and 
threaten  them  with  their  terrible  looks,  and  to  thrust 
them  still  downwards.  Now  these  angels  that  are  set 
over  these  souls  drag  them  into  the  neighbourhood  of 
hell  itself;  who,  when  they  are  hard  by  it,  continually 
hear  the  noise  of  it,  and  do  not  stand  clear  of  the  hot 
vapour  itself ; but  when  they  have  a near  view  of  this 
spectacle,  as  of  a terrible  and  exceeding  great  pros- 
pect of  fire,  they  are  struck  with  a fearful  expectation 
of  a future  judgment,  and  in  effect  punished  thereby; 
not  only  so,  but  when  they  see  the  place  (or  choir)  of 
the  fathers  and  of  the  just,  even  hereby  are  they 
punished ; for  a chaos  deep  and  large  is  fixed  between 
them  ; insomuch  that  a just  man  that  hath  compassion 
upon  them  cannot  be  admitted,  nor  can  one  that  is 
unjust,  if  he  w'ere  bold  enough  to  attempt  it,  pass 
over  it.” 

This  extract  is  exceedingly  interesting.  It  show's 
to  what  extent  of  distinctness  the  Jewish  ideas  of  the 
future  state  had  attained.  The  dream-like  under 
world  is  here  considerably  illuminated.  The  righteous 
and  the  wicked  are  separated,  and  already  share  the 
first-fruits  of  their  eternal  reward.  The  righteous  are 
surrounded  with  intimations  and  shadowy  promises  of 
better  things  to  come,  in  the  expectation  of  which 
they  are  already  happy ; the  wicked  are  surrounded 
with  tokens  and  forebodings  of  more  fearful  ill,  much 
of  which  they  already  suffer  in  awful  expectation. 


104 


IIEAYEN. 


Through  this  picture,  we  see  in  faint  but  terrible  glim 
merings,  in  the  distance,  the  region  of  eternal  fire, 
which  awaits  the  wicked,  when  the  judgment  day  shall 
remove  them  from  Hades  ; on  the  other  hand,  we  see 
also  the  dawning  of  an  eternal  day  for  the  just — “ the 
rest  and  eternal  new  life  in  heaven  which  is  to  suc- 
ceed this  region. ” This  kingdom  of  the  dead,  beyond 
which  the  thoughts  of  men  in  the  early  ages  did  not 
wander,  is  considered  only  as  a place  of  detention  to 
the  judgment,  while  the  idea  of  a final  state,  both  for 
the  righteous  and  the  wicked,  is  believed  to  exist  be 
yond  it. 

The  new  dispensation  which  was  now  ushered  in 
with  clearer  light,  shed  increased  light  upon  “ life  and 
immortality.’ ’ In  its  light,  though  the  shades  of  this 
under  world  or  middle  region,  do  not  at  first  entirely 
disappear,  yet  heaven  and  hell  are  clearly  separated ; 
and  in  the  New  Testament  they  are  always  spoken  of 
as  separate  and  distinct  places,  the  one  down,  the 
other  up.  Here  different  and  specific  names  are  also 
introduced  and  applied  to  them.  Hell  is  now  Ge- 
henna, Heaven  is  Ouranos.  The  word  Hades  still 
remains  with  its  general  sense — it  is  the  grave,  or  in- 
visible state  in  general,  when  the  context  shows  it  to 
have  reference  to  the  good,  or  does  not  determine  its 
sense ; it  is  hell  when  the  context  requires  it  to  be 
applied  to  the  wicked.  “ Whenever  the  place  of  tor- 
ment is  spoken  of,  the  word  hell  in  the  original  is  al- 
ways Gehenna ; but  whenever  the  state  of  the  dead, 
in  general,  is  intended,  it  is  always  expressed  by  a 
quite  different  name,  (Hades,)  which  though  we  render 


TIIE  ANCIENT  UNDER  WORLD.  J 05 

by  the  same  word,  hell , yet  its  signification  is,  at 
large,  the  invisible  state/’* 

The  fathers  of  the  church  still  held  to  the  idea  of 
an  under  world,  in  some  form,  until  into  the  fourth 
century,  dividing  it  into  Paradise  and  Gehenna.  It 
is  said  that  even  Irenaeus  declared  the  idea  that  the 
souls  of  the  saints  pass  immediately,  at  death,  to 
Christ  into  heaven,  to  be  heresy.  From  the  fourth 
century  on,  the  idea  of  an  under  world,  in  its  ancient 
form,  vanished  more  and  more  from  the  consciousness 
of  the  church,  and  the  idea  that  the  saints,  completely 
justified,  pass  immediately  into  heaven,  took  its  place. 
The  under  wo;dd  remained  only  as  Gehenna,  hell ; — 
as  a place  of  punishment  for  the  wficked,  into  which 
they  entered  immediately  after  death.  Some  modifi- 
cations, however,  of  this  under  world,  as  standing  re- 
lated to  heaven,  were  still  retained ; the  most  promi- 
nent of  which  was  the  idea  of  purgatory,  where,  it 
was  supposed,  that  some  who  are  not  altogether  pre- 
pared’for  heaven  at  death,  and  yet  too  good  for  hell, 
are  detained  for  a time,  to  endure  a kind  of  atoning 
and  sanctifying  punishment. 

It  is  not  necessary  now  to  combat  this  idea  of  an 
under  world,  in  its  ancient  misty  form,  as  it  has  of 
itself  passed  awTay.  It  was  prophetic,  and  since  im- 
mortality, with  its  blessed  contents,  has  been  brought 
to  light  by  the  gospel,  this  darkness  has  perished  from 
the  minds  of  men.  Only  where  the  simple  ignorance 
of  children  still  prevails,  and  where  the  illuminating 
contents  of  revelation  have  not  been  fully  lodged  in 


* Dr.  Samuel  Clark. 


106 


HEAVEN. 


the  consciousness  of  men,  can  this  idea  still  he  at 
home.  God,  in  great  grace,  has  spread  out  clearer 
and  brighter  objects  before  our  ardent  hopes,  let  us 
enjoy  the  light  and  be  thankful. 


SECTION  II. 

TIIE  INTERMEDIATE  ABODE. 

0 see  ! an  awful  world  is  this 

Where  spirits  are  detained.  JTis  half  a heaven 
And  half  a hell ! What  horrid  mixture  here  ! 

1 see  before  me,  and  along  the  edge 

Of  rayless  night,  on  either  side,  the  shades 
Of  spirits  move  * as  yet  unjudged,  undpomed 
Or  unrewarded.  Some  do  seem  to  hope  ; 

Some  sit  in  gloom  5 some  walk  in  dark  suspense  ,* 

Some  agonize  to  change  their  state.  Oh  ! say 
Is  all  this  real,  or  but  a monstrous  dream  ? 

What  has  now  been  said  on  the  subject  of  men’s 
first  ideas  of  an  under  world,  as  the  abode  of  the 
dead,  may  be  considered  as  the  unconscious,  or  half- 
conscious  dreams  of  the  world’s  childhood.  Or  it  may 
be  considered  as  the  spiritual  night-time  of  the  human 
mind.  In  the  night  all  is  dark,  or  at  least  obscure, 
and  if  there  is  order  it  cannot  be  seen ; in  childhood 
there  is  life,  but  it  is  an  indistinct  and  floating  kind ; 
so  are  the  early  impressions  of  men  on  this  interesting 
subject.  Intelligence  was  not  alive  and  active,  and 
therefore  faith  required  neither  definiteness  nor  con- 
sistency. Hence  they  were  satisfied  in  believing  in  a 
future  life,  and  hoping  for  it,  without  being  concerned 
as  to  its  particular  character  or  nature.  They  were 
willing  that  it  should  be  a dark,  under-ground,  dreamy 


TIIE  ANCIENT  UNDER  WORLD.  107 

region,  only  so  that  they  might  there  he  “gathered 
to  their  people,”  and  enjoy  their  society  for  ever. 
In  time,  however,  when  intelligence  was  cultivated, 
and  when  the  contents  of  divine  revelation  began  to 
be  subjectively  apprehended  by  the  human  mind, 
something  more  definite  was  required. 

Here  we  enter  the  second  historical  stage  of  this 
subject.  Here,  instead  of  the  obscurity  of  night,  we 
have  visions  in  the  twilight.  Here,  there  are  objects 
seen  with  some  distinctness,  and  in  a certain  kind  of 
order,  too,  but  still  in  the  mist  of  twilight,  so  that 
what  seems  to  be  order  and  beauty,  will  still  be  seen 
to  be  distorted  and  incongruous,  in  the  clearer  light 
which  will  follow. 

This  twilight  age  dawned  with  the  new  dispensation 
upon  the  world.  In  it,  shadows  gave  way  to  substance ; 
and  immortality,  which  was  heretofore  shrouded  in  the 
darkness  and  obscurity  of  the  typical  age,  was  brought 
to  light  — not,  however,  as  yet  fully  into  the  light. 
The  Sun  of  Righteousness  which  arose  over  the  world, 
as  its  light,  shone  also  into  the. darkness  of  the  Old 
Testament  under-world.  Joyfully  did  the  hopes  of 
men,  long  dwelling  in  cold  gloom,  come  forth  to  the 
light.  Smiles,  illuminated  with  heavenly  light,  began 
to  play  upon  the  cold  and  clammy  cheek  of  death ; 
and  the  joy  of  Eden  began  gradually  to  take  the 
place  of  the  cheerless  Hades. 

No  sun,  however,  rises  without  being  preceded  by 
the  dawn  and  the  gray  twilight ; and  even  after  its 
rising,  it  does  not  at  once  pour  upon  the  earth  a per- 
fect flood  of  noon-day  light ; it  casts  its  rays  aslant, 
and  illuminates,  at  first,  only  the  high  places  of  the 


108 


IIEAYEN. 


earth,  and  the  rest  by  degrees.  The  objects  upon 
which  it  shines  will  also  be  only  partially  illuminated, 
standing  still  in  part,  and  with  one  side  in  the  shade. 
So  also  was  it  in  this  case.  The  light  which  dawned 
upon  the  world  with  the  New  Dispensation  did  not 
brighten  all  at  once,  and  place  the  wdiole  subject  of 
man’s  future  life  at  once  into  the  full  and  lear  light. 
Those  whose  spiritual  knowledge  wras  clearest,  and  who 
stood  on  the  highest  Tabor  of  faith,  saw  its  rising  glory 
first,  and  had  their  consciousness  first  illuminated  by 
it.  Others,  just  wakening  out  of  sleep,  saw  men  like 
trees  walking.  The  ideas  concerning  the  future  abode 
of  the  righteous,  which  the  Jews  had  in  the  later  ages 
of  the  Jewish  economy,  were  much  more  clear  than 
those  possessed  by  them  in  the  earlier  ages.  So  in 
the  new  dispensation,  men  had  at  first  indistinct,  and 
even  distorted  ideas,  which  became,  afterwards,  more 
and  more  consistent  and  clear. 

It  is  not  strange,  but  altogether  natural,  that  this 
should  be  so.  Divinely  revealed  truths,  in  their  re- 
lation to  the  human  mind,  are  first  objective,  and 
afterwards  they  become  subjective.  Objective  truth 
is  truth  as  it  really  is ; subjective  truth  is  truth  as  it 
seems  to  us  to  be,  or  truth  as  it  is  apprehended  by 
our  minds.  The  difference  between  truth  in  these  two 
forms  is  clear,  and  very  important.  The  contents  of 
divine  revelation  were  made  to  the  world  when  the 
human  mind  was  obtuse,  dull,  and  darkened  by  sin  — 
indeed  this  is  the  case  in  every  age,  more  or  less ; — 
these  truths,  though  clearly  revealed,  were  only  par- 
tially apprehended  at  first.  This  fact  is  clearly  illus- 
trated in  the  history  of  the  Saviour’s  ministry.  He 


THE  INTERMEDIATE  ABODE.  109 

was  the  truth — he  taught  the  truth  to  his  disciples  in 
public  and  in  private,  in  the  plainest  words,  and  illus- 
trated it  by  the  most  striking  figures,  symbols  and 
parables ; and  yet  they  did  not  see  the  truth  as  he 
saw  it,  as  he  revealed  it,  or  even  as  we  see  it  now. 
Let  any  one  just  open  the  gospels,  and  see  how  clearly 
he  tells  them  of  the  object  and  nature  of  his  mission, 
of  his  coming  sufferings,  and  of  the  temple  of  his 
body,  which,  if  destroyed,  he  would  raise  up  in  three 
days.  Yet  his  mission,  to  the  very  last,  they  believed 
to  be  temporal,  at  least  in  its  most  important  charac- 
ter : his  sufferings  astonished  and  stunned  them ; and 
the  report  of  his  resurrection,  by  the  women,  vras 
looked  upon  as  an  idle  tale  ! This  shows  us  beyond 
a doubt,  that  the  contents  of  divine  revelation  are  ap- 
prehended and  made  subjective  slowly  and  by  degrees, 
imperfectly  and  in  a distorted  manner  at  first,  but 
gradually  more  and  more,  until  at  last  they  are  in  our 
mind,  subjectively,  what  they  are  in  their  objective 
and  ideal  character. 

The  same  relation  which  truth  sustains  to  the  indi- 
vidual mind,  separately,  it  sustains  also  to  the  general 
mind  of  the  church,  or  the  world  as  a whole.  Divine 
revelation  finds  the  world  divided  in  sentiment,  under 
the  influence  of  a thousand  systems  of  corrupt  and 
false  philosophy  and  religion.  These  prejudices  which 
shut  the  mind,  must  and  can  all  be  overcome,  not  at 
once,  by  a general  open  field  attack,  but  by  quietly 
lodging  the  regenerating  contents  of  divine  revelation, 
as  a deeper,  more  central,  and  stronger  leaven,  into 
the  general  mind.  This  process  we  have  in  the  history 
of  the  church.  All  that  church  history  relates  of 
10 


110 


HEAVEN. 


heresies,  controversies,  councils,  schisms,  &c.,  is  but 
an  exhibition  of  the  process  by  which  the  objective 
contents  of  divine  revelation  are  made  subjective  in 
the  human  mind.  This  process  will  go  on  still  in  fu- 
ture, until  all  systems  founded  upon  a partial  concep- 
tion or  a misapprehension  of  divine  truth  shall  be 
overcome  by  the  true  contents  of  revelation.  Then 
the  facts  of  revelation  will  be  apprehended  by  the 
general  consciousness  of  the  church,  as  they  truly  and 
really  are  in  themselves.  Then  the  human  mind, 
cleansed  and  clear,  like  a clear  mirror,  will  reflect  the 
truth  when  held  up  before  it,  without  obscurity  or 
distortion. 

As  it  is  with  regard  to  the  whole  system  of  divinely 
revealed  truth  as  a whole,  so  it  is  in  regard  to  any 
one  fact  separately  taken.  Thus,  in  the  case  of  the 
doctrine  of  the  saints’  future  abode,  which  we  are 
contemplating,  we  find  that  it  is  one  thing  in  its  ideal 
or  objective  character,  as  it  is  known  to  God,  and  as 
it  will  be  known  to  man  when  it  has  once  become  to  the 
human  mind  what  it  is  really  in  itself,  but  it  is  another 
thing  as  it  has  been  apprehended  subjectively  by  the 
human  mind  from  age  to  age.  Taking  this  view  of 
the  matter — and  is  it  not  a correct  one  ? — we  need 
not  be  surprised  that  the  doctrine  of  the  future  abode 
of  the  righteous  should  have  exhibited  so  many  phases 
in  the  history  of  religion ; and  that  it  should  be  at 
first,  and  for  a long  time,  so  imperfectly  apprehended. 

With  the  New  Testament,  then,  commences  a new 
historical  age  of  this  question.  Some  of  the  old 
ideas,  however,  are  still  retained,  but  modified,  sys- 
tematized, and  improved  by  means  of  the  new  light. 


TIIE  INTERMEDIATE  ABODE. 


Ill 


Much  of  the  ancient  drapery  is  also  retained.  Hence 
we  have  still,  in  the  first  period  of  the  Christian 
church,  a Hades  as  a third  place,  between  heaven  and 
hell : this  idea  continues  with  more  or  less  authority 
even  down  to  the  present  day,  and  is  still  held  in 
respect,  in  one  or  other  of  its  forms,  in  the  Popish  and 
Episcopal  communions.  Among  the  former  it  is  held 
as  purgatory,  and  among  the  latter,  as  a place  of  de- 
tention for  the  spirit,  till  the  resurrection  of  the  body 
— a kind  of  ante-chamber  to  heaven  and  hell,  where 
the  spirit  undergoes  some  necessary  preparation  for 
final  re-union  with  the  body  and  entrance  upon  its 
final  state  and  abode.  With  some,  the  idea  of  proba- 
tion, in  a certain  way,  is  also  connected  with  this 
middle  abode. 

It  may  not  be  amiss  to  state  more  particularly  the 
different  modifications  of  this  idea.  It  is  necessary, 
however,  to  keep  in  mind  that  these  views  are  held  in 
forms  more  gross  or  more  refifred,  philosophical  and 
consistent,  according  to  the  piety  and  learning  of 
those  who  hold  them. 

Purgatory,  as  a middle  place,  is  held  by  the  Roman 
church.  Purgatory,  as  held  generally  in  the  Roman 
church,  is  a place  “ under  the  earth,  near  to  hell.” 
Or,  according  to  some,  its  locality  is  not  known,  nor 
the  exact  character  of  the  place ; but  it  is  considered 
to  be  a place  where  the  souls  of  such  of  the  faithful 
as  are  not  at  death  entirely  fit  for  heaven,  tire  de- 
tained and  purified — some  say  by  fire— -so  as  to  be  fit 
to  enter  the  final  inheritance  of  the  saints  in  light. 
They  are  kept  there  a longer  or  a shorter  time,  ac- 
cording to  their  sins,  and  according  to  the  efforts  that 


112 


IIEAYEN. 


are  made  use  of  by  their  friends  or  the  church,  for 
their  deliverance ; for  they  are  assisted  in  getting  out 
“ by  the  suffrages  of  the  faithful,  chiefly,  however,  by 
the  acceptable  sacrifice  of  the  altar.” 

This  doctrine  took  hold  upon  that  church  at  an 
early  age,  and  gradually  unfolded  itself  in  its  con- 
sciousness. The  hint  which  led  to  it  was  received 
from  the  pagan  philosophy.  In  Homer  and  Virgil  its 
glimmerings  are  to  be  found.  The  Platonic  philoso- 
phical ideas  of  good  and  evil  naturally  led  to  it.  The 
Platonic  idea  that  matter  is  essentially  bad,  and  spirit 
essentially  good,  that  evil  is  the  result  of  their  union, 
and  that  by  a violent  austerity  and  severe  onset  upon 
every  thing  gross  and  material  the  spirit  is  purified, 
was  easily  entertained  and  nurtured  in  man’s  self- 
righteous  spirit,  adopted  into  the  church,  carried  over 
the  grave,  and  constructed  into  a purgatory.  The 
growing  importance  of  works  in  the  Roman  system, 
and  the  merit  attached  to  them,  was  well  adapted  to 
nurture  this  error.  The  merit  of  Christ’s  blood  gave 
way  to  the  merit  of  human  works.  Thus  in  propor- 
tion as  the  blood  of  Christ,  the  true  purifier,  was  set 
aside  and  disparaged  by  penance,  meritorious  works 
and  monkish  austerities,  in  that  proportion  did  purga- 
tory gain  respect  and  settle  itself  in  the  faith  of  men. 
It  was  felt  by  them  that  after  all  their  austerities, 
when  continued  even  to  their  last  breath,  they  were 
still,  in  part  at  least,  under  the  influence  and  power 
of  corruption ; and  as  the  blood  of  Christ  was  made 
of  none  effect  by  their  traditions,  it  was  necessary 
that  a place  of  purification  should  be  devised  to  re- 
medy the  deficiency. 


TIIE  INTERMEDIATE  ABODE.  113 

The  philosophy  under  which  the  church  stood,  as 
already  said,  was  favourable  to  the  conception  of  such  a 
place.  Origen  deduced  from  the  eastern  Platonism  a 
philosophy  semi-pagan,  and  semi-Christian.  It  was 
the  pagan  notions  evolved  in  Christian  light.  “ The 
fallen  world  is  subject  to  a law  of  restoration,  which 
is  fulfilled  in  a long  series  of  periods.  Spirits  pass 
successively  through  different  states,  till  they  are  all 
purified.  The  object  of  Origen  was  to  deduce  from 
this  philosophy  a Christian  doctrine  for  universal  sal- 
vation, or  the  final  restoration  of  all  fallen  beings. 
Augustine,  however,  afterwards  took  from  it  a hint 
for  a purifying  abode  after  death,  which  hint  was,  at 
a still  later  period,  developed  into  a doctrine  by  Gre- 
gory the  First,  in  the  sixth  century,  who  is  considered 
as  the  father  of  the  church’s  idea  of  purgatory.” 

Plato  held  that  all  punishment  was  medicinal.  The 
fathers,  of  the  Alexandrine  school,  especially,  under 
the  influence  of  this  philosophy,  taught,  in  the  second 
century,  that  the  punishment  of  the  wicked  in  a future 
life  was  finite.  This  idea  the  church,  overpowered  with 
the  weight  of  positive  scripture  against  it,  was  com- 
pelled to  yield  and  abandon.  Still,  not  willing  to  yield 
their  hopes  for  the  salvation  of  men  who  were  moral 
and  yet  had  not  grace,  the  idea  of  purgatory  was  na- 
tural to  them,  and  accordingly  found  favour.  Thus, 
while  the  doctrine  of  eternal  punishment  was  still  held, 
it  was  only  supposed  to  be  the  lot  of  such  as  were 
grossly  and  perseveringly  wicked. 

Thus,  after  this  doctrine  was  once  conceived,  and 
made  a part  of  Christian  philosophy,  it  was  not  long 
until  it  became  also  a part  of  Christian  faith.  That 
10* 


114 


HEAVEN. 


in  favour  of  which  we  are  prepossessed,  and  which  we 
desire  to  believe,  is  soon  believed.  By  the  aid  of 
apocryphal  books,  which  had  been  composed  under 
the  influence  of  the  same  philosophy,  and  by  obscure 
passages  of  scripture,  this  doctrine  wTas  set  forth  with 
some  kind  of  scriptural  sanction.  Finally,  at  the 
Council  of  Florence,  1439,  it  was  fixed  fast,  as  a uni- 
versal doctrine  of  the  universal  church,  and  afterwards 
reaffirmed  by  the  Council  of  Trent.  Since  that  it 
stands  infallibly  settled,  in  the  opinion  of  the  Romish 
faith,  and  “let  him  be  accursed”  vrho  shall  call  it  in 
question. 

It  is  not  necessary  to  give  a more  detailed  statement 
of  this  doctrine,  as  the  sources  of  information  on  this 
subject  are  so  richly  at  hand  to  all ; neither  is  it  ne- 
cessary to  enter  into  an  earnest  examination  of  those 
passages  in  scripture  upon  which  its  claims  are  rested. 

* The  origin  and  history  of  this  doctrine  are  its  best 
refutation.  No  true  Christian  need  have  his  prospects 
darkened  or  his  hopes  troubled  by  purgatorial  fears, 
for  he  knows  that  Jesus  has  “ by  himself  purged  our 
sins.”  He  who  has  a clear  and  full  conception  of  the 
doctrine  of  God’s  word,  that  Jesus  has  made  a full 
satisfaction  for  the  sins  of  his  people,  and  brought  in 
for  them  an  everlasting  righteousness,  which  is  theirs 
by  grace  only,  has  an  argument  sufficiently  strong  to 
withstand  the  strongest  pretensions  of  this  strange 
conception. 

We  proceed  to  another  modification  of  this  idea  of 
a middle  abode. 

According  to  the  Romish  idea  of  purgatory,  no 
change  is  there  effected  on  such  as  have  not  on  earth 


THE  INTERMEDIATE  ABODE.  115 

believed  and  been  baptized  into  the  church  — such  go 
immediately  and  without  hope,  to  hell.  An  idea  has, 
nowever,  to  some  extent,  prevailed  from  an  early  age, 
that  probation  is  extended  to  this  middle  abode ; and 
that  persons  who  die  unjustified  may,  in  certain  cases, 
and  under  certain  circumstances,  even  there,  become 
interested  in  the  blessings  of  salvation.  “ Clemens 
Alexandrinus  was  so  clearly  of  that  opinion,  that  he 
thought  the  soul  of  Christ  preached  salvation  to  the 
souls. in  hell,”  after  his  crucifixion,  during  the  time 
his  body  was  in  the  grave.  “ At  an  early  age,”  says 
Dr.  Knapp,  “men  were  foolish  enough  to  imagine 
that  there  is  room  to  obtain  an  alteration  in  the  yet 
undecided  destiny  of  departed  spirits.”  Hence  there 
were  prayers  offered  for  the  dead.  This  idea  conti- 
nued, in  the  fourth  and  fifth  century,  to  have  advo- 
cates and  opponents.  It  was  afterwards  merged  into 
the  common  doctrine  of  purgatory — the  universal  his- 
tory of  error,  from  bad  to  wTorse. 

In  modern  times  this  view  has  been  held  by  some. 
It  is  perseveringly  defended  by  the  celebrated  Hein- 
rich Yung  Stilling,  whose  writings  have  exercised  a 
great  influence  on  the  popular  mind.  He  supposes 
that  souls  in  Hades  will  be  in  an  undecided  state,  and 
are  to  some  extent  under  the  influence  of  good  and  bad 
spirits,  by  which  they  are  operated  upon  for  good  or 
for  evil.  Thus,  in  some  cases  it  may  be  possible,  he 
thinks,  for  good  spirits  to  win  over  the  undecided  into 
an  acceptance  of  salvation.  Still  later  it  has  been 
believed  by  some  that  the  heathen  who  never  hear  the 
gospel  in  this  life,  and  who  consequently  have  no  op- 
portunity either  to  receive  or  reject  it,  will  have  it 


116 


HEAVEN. 


published  to  them  in  Hades,  and  that,  in  some  cases, 
conversion  may  be  effected. 

In  regard  to  this  theory  of  a probation  beyond  the 
grave,  where  change  is  possible,  it  is  only  necessary 
to  say,  that  it  is  flatly  contradicted  by  the  whole  tenor 
and  spirit,  as  well  as  by  many  direct  passages  of  scrip- 
ture. Such  passages  as  these  forbid  such  a belief: 
“ Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy 
might ; for  there  is  no  work,  nor  device,  nor  know- 
ledge, nor  wisdom,  in  the  grave  whither  thou  goest.” 
(Ecc.  ix.  10.)  “ The  dead  praise  not  the  Lord,  neither 
any  that  go  down  into  silence.”  (Ps.  cxv.  17.)  “ For 
the  grave  cannot  praise  thee,  death  cannot  celebrate 
thee : they  that  go  down  into  the  pit  cannot  hope  for 
thy  truth.  The  living,  the  living,  he  shall  praise  thee, 
as  I do  this  day.”  (Is.  xxxviii.  18,  19.)  “ Behold 

NOW  is  the  accepted  time ; behold  now  is  the  day  of 
salvation.”  (2  Cor.  vi.  2.)  “ To-day,  if  ye  will  hear 

his  voice,  harden  not  your  hearts.”  (Heb.  iv.  7.) 
Besides  this,  the  whole  spirit  of  revelation  makes,  on 
every  page,  the  solemn  impression  that 

Life  is  the  time  to  serve  the  Lord, 

The  time  V ensure  the  great  reward. 

There  is  still  another  modification  of  this  theory  of 
a middle  abode  of  considerable  prominence  in  the  his- 
tory of  opinions. 

According  to  this  theory  there  is  a middle  abode, 
but  it  is  not,  like  purgatory,  a place  of  punishment, 
nor  is  it,  like  the  last,  a place  of  probation,  where  it 
is  still  possible  to  pass  from  a state  of  sin  into  a state 
of  justification  and  life ; but  still  there  is  something 


THE  INTERMEDIATE  ABODE. 


117 


remedial  connected  with  this  place.  The  soul,  when 
it  is  separated  from  the  body,  is  supposed  still  to  have 
some  imperfections  which  it  received  chiefly  from  its 
connexion  with  the  body — something  like  abuse — from 
which  it  can  only  free  itself  by  a process  of  recovery 
under  genial,  sanative  influences.  These,  it  is  said, 
are  afforded  to  it  in  this  intermediate  abode,  under 
the  power  of  which  the  soul  is  prepared  for  a union 
with  a glorified  body,  and  for  the  habitation  of  the 
saints  in  light. 

This  idea  is  held  most  extensively  in  the  episcopal 
communion.  Lest  I should  give  a wrong  idea  of  the 
faith  of  that  respectable  portion  of  the  church  of 
Christ,  I will  give  it  in  the  language  of  a minister* 
of  that  church  who  has  written  on  that  subject,  and 
who,  it  may  be  supposed,  was  careful  to  give  the  true 
view,  as  held  in  that  communion.  After  having  argued 
that  there  is  such  an  intermediate  place,  he  comes  to 
discuss  the  condition  of  those  who  are  there,  and  the 
advantages  of  the  place  to  them.  He  says : “ It  has 
already  been  stated  that  this  intermediate  state  and 
place  of  abode  appears  not  to  have  formed  any  part 
of  the  original  plan  of  man’s  existence,  and  the  Divine 
economy  by  which  he  was  to  have  been  governed,  if 
he  had  not  fallen  from  his  original  state ; but  that 
they  have  been  devised  and  introduced  by  Divine 
goodness,  mercy  and  wisdom,  to  remedy , in  the  case 
of  the  righteous,  certain  evils  and  disadvantages  re- 
sulting from  sin  and  its  consequences.” — u That  the 
souls  of  human  beings  have  suffered  in  various  ways 

* “ The  Dead  in  Christ.”  By  Rev.  J.  W.  M’Cullough,  A.  M.  Some  objections 
having  been  offered  to  the  prominence  we  have  given  to  Mr.  M’C.’s  views  it  is 
proper  to  state  that  a large  portion  of  the  Episcopal  church  repudiate  them. 


118 


HEAVEN. 


in  consequence  of  the  fall,  of  personal  sins,  of  bane- 
ful influences  from  without,  and  of  their  connexion 
with  these  frail,  vitiated,  and  carnal  bodies,  cannot  be 
denied  or  reasonably  doubted.” 

“ Not  only  is  it  deprived  of  that  healthful  develop- 
ment, and  improvement,  and  preparation  for  a higher 
state  of  existence,  wThich  it  would  have  secured  during 
a corresponding  period  of  probation  in  its  original 
state  and  condition,  but  it  suffers  great  injury  and  dis- 
paragement, from  which  it  does  not  entirely  recover 
and  repair  itself  in  this  life,  even  under  the  remedial 
influences  provided  for  the  truly  pious.(!)  The  intel- 
lectual faculties  are  impeded  and  injured.  The  social 
affections  are  marred  and  corrupted.  But  the  moral 
powers  and  affections — the  religious  nature  and  char- 
acter— suffer  most  essentially  and  irremediably.  The 
influence  of  “the  world,  the  flesh  and  the  devil,”  not 
only  prevents  such  a use  of  the  means  and  aids  of 
grace  as  w^ould  fit  the  soul  for  a higher  and  more  de- 
sirable state  of  being ; but  during  the  whole  of  mortal 
existence  tends  powerfully  to  unfit  it  for  that  state ; 
and  often  does  the  soul  leave  this  probationary  state 
fit  only  for  the  abode  and  the  society  of  lost  and  ac- 
cursed spirits.(!)  The  soul,  when  penitent,  believing 
and  obedient,  is  justified  or  pardoned,  and  received 
into  favour,  through  the  passion  and  death  of  Christ, 
and  if  faithful  to  the  end,  comes  no  more  into  con- 
demnation ; and  the  idea  of  its  being  punished  for  its 
sins  after  this,  is  both  unscriptural  and  absurd.  But 
besides  its  original  depravation,  corruption  and  alien- 
ation from  God,  essentially  corrected  and  repaired  by 
regeneration,  repentance,  renovation,  and  sanctifica- 


THE  INTERMEDIATE  ABODE.  119 

tion,  its  connexion  with  the  body;  its  residence  in 
such  a world  as  this,  and  all  the  other  disadvantages 
of  our  fallen  state ; so  affect  it  during  the  whole  of 
the  present  life,  that  nothing  seems  more  reasonable 
than  the  idea  of  an  intermediate  state  and  place  of 
abode,  where  it  may  recover  from  the  effects  of  these 
evils,  become  more  perfectly  developed,  and  better 
prepared  for  reunion  with  a pure  and  glorious  body, 
with  which  it  is  to  enter  upon  the  possession  and  en- 
joyment of  its  eternal  inheritance.  The  body  goes 
down  into  the  grave,  is  dissolved  into  its  elemental 
dust,  and  at  the  resurrection  comes  forth  purified,  glo- 
rious, and  immortal,  having  escaped  all  the  evil  effects 
of  sin ; and  is  advanced  to  that  eternal  habitation, 
which,  without  this  process,  would  have  been  its  ever- 
lasting state,  if  man  had  not  fallen.  The  soul,  also, 
in  its  state  of  separation  from  the  body,  passes,  at 
death,  into  a place  prepared  for  it  by  infinite  wisdom 
and  goodness,  in  which  it  recovers  its  balance  and 
health,  is  developed  more  perfectly  in  the  image  of 
Him  that  created  it,  and  becomes  perfected  and  fitted 
for  reunion  with  its  renovated  and  glorified  body,  and 
having  thus  attained  the  consummation  of  their  being, 
the  saints  are  advanced  to  their  place  of  eternal 
abode.” 

From  these  extracts  this  idea  will  be  understood  by 
the  reader.  This  idea,  too,  is  of  ancient  origin,  and 
may  be  traced  to  the  pagan  philosophy  as  its  legiti- 
mate parent.  It  is  easily  seen  that  the  above  views 
of  the  connexion  of  soul  and  body  are  entirely  Pla- 
tonic. The  following  extract  from  the  learned  Dr. 
Knapp  will  convince  the  reader  of  the  truth  of  this 


120 


HEAVEN. 


assertion.  Indeed  the  doctrine  of  the  above  extract 
stated  in  a diffuse  way,  with  many  repetitions,  is  here 
stated  in  a few  words  as  the  doctrine  of  Plato ! 
“Souls,”  according  to  Plato,  “are  a part  of  the 
divine  nature,  which,  however,  are  confined  in  the 
body,  as  in  a prison.  Now,  even  after  the  soul  of 
man  is  disembodied,  there  still  cleaves  to  it  much  sin 
and  impurity,  acquired  from  its  contact  with  the  body, 
and  this  impurity  is  regarded  by  Plato  as  a natural 
sickness.  It  cannot,  therefore,  immediately  on  leav- 
ing the  body,  return  again  to  its  original  source. 
With  some,  the  disorder  is  incurable , and  these  are 
the  lost , who  go  at  once  to  Tartarus  ; with  others,  it 
is  curable;  and  these  are  purged  and  purified  in 
Hades.” 

This  theory,  like  the  Platonic,  holds  that  the  body 
and  matter  are  essentially  evil — the  body  is  the  enemy 
of  the  soul,  and  not  its  proper  companion.  The  bad 
“affections  and  lusts”  are  even  said  to  have  their 
“seat  in  our  carnal  nature.”  By  carnal  nature  the 
author  seems  to  mean  the  body ; for  he  says  the  im- 
mortal soul  is  “ absolutely  subjected  and  enslaved  by 
the  flesh  with  the  affections  and  lusts  which  have  their 
seat  in  our  carnal  nature,  and  through  them  by  the 
world  and  the  Prince  of  darkness.  Even  they  who 
by  the  grace  of  God  gain  the  victory  over  the  flesh, 
are  all  their  life  long  clogged,  and  annoyed,  and  im- 
peded by  connexion  and  sympathy  with  this  baser 
constituent  of  our  being.”*  The  whole  tenor  of  the 
argument  seems  to  rest  upon  the  idea  that  the  body  is 
the  primary  seat  of  sin,  and  that  it  is  the  source  of 


* The  Dead  in  Christ,  p.  102. 


THE  INTERMEDIATE  ABODE. 


121 


evil  and  abuse  to  the  soul.  Whereas  the  scriptures 
represent,  that  disobedience  and  transgression,  which 
are  acts  of  the  soul,  brought  sin ; and  sin,  which  is  a 
moral  disease,  brought  death  into  the  world,  and  with 
it  all  the  debility  of  the  body.  The  remedy  is  re- 
generation, which  affects  the  soul  first  in  order,  and 
also  then  the  body,  as  a consequence,  until  the  process 
becomes  complete  in  the  resurrection.  It  is  the  soul 
and  body  united,  which  constitute  the  man,  and  these, 
in  their  union,  respectively  share  in  the  power  of 
Christ’s  regenerating  life ; and  there  can,  therefore, 
be  no  such  antagonism  between  the  soul  and  body  as 
is  represented  in  this  Platonic  idea. 

If  the  connexion  of  soul  and  body  is  so  unfavourable 
to  the  development  of  the  regenerated  maii,  God 
would  more  successfully  carry  on  the  work  of  sancti- 
fication in  his  people  by  removing  the  soul  to  the 
intermediate  abode  immediately  after  regeneration. 
That  place  would  answer  better  as  a 4 nursery’  in  which 
to  cultivate  celestial  plants  than  his  church  on  earth ! 
— Now,  the  scriptures  teach  just  the  opposite  of  this — 
that  these  light  afflictions  of  the  body,  and  the  warrings 
of  the  flesh  against  the  spirit,  the  fierce  attacks  of 
temptation  and  the  smugglings  of  the  spirit  against 
them,  are  the  very  means  by  which  the  soul  is  exer- 
cised and  made  strong  in  grace.  The  mightiest  oaks 
are  those  which  have  been  cradled  in  storms.  The 
Lord  shakes  the  cedars  of  Lebanon  that  they  may 
strike  their  roots  deeper. 

There  is  something  in  the  above  idea  not  only  very 
effeminate  and  sentimental,  but  also  very  suspicious. 
It  seems  to  us  next  to  profane  to  drag  out  of  the 
. 11 


122 


IIEAYEN. 


superstitious  dreams  of  the  world’s  childhood,  and  out 
of  the  foolish  conceits  of  pagan  philosophy  such  a 
fanciful  remedial  economy,  and  to  say  of  it  “ this  state 
is  one  which  has  been  devised  by  the  wTisdom  and 
goodness  of  the  Creator  and  Redeemer,  as  a means 
of  remedying  the  evils  of  the  fall.”*  Christians  are 
taught,  in  God’s  word,  to  hope  in  a remedy  for  the 
ruins  of  the  fall  quite  different  from  this ; union  with 
the  life  of  Christ  is  a remedy  which  “ abounds  much 
more”  than  the  evils  of  the  fall.  Christ  is  our  eternal 
life — in  him  we  have  wisdom,  righteousness,  sanctifi- 
cation and  redemption  ! What  more  is  needed  ? 

Where  he  displays  His  healing  power, 

• Death  and  the  curse  are  known  no  more ; 

In  Him  the  tribes  of  Adam  boast, 

More  blessings  than  their  father  lost. 

Yet  all  this  is  not  sufficient.  We  must  have  a Hades  ! 
since  even  the  regenerate  soul  often  “ leaves  this  pro- 
bationary state,  fit  only  for  the  abode  and  the  society 
of  lost  and  accursed  spirits  !”f  Rut  in  this  middle 
place,  “ under  genial  and  sanative  influences,  it  repairs 
its  losses  and  injuries,  recovers  its  balance  and  tone, 
becomes  thoroughly  developed,  and  fully  prepared  for 
another  and  still  higher  stage  of  being  — whether  the 
last,  or  only  one  of  the  first,  we  do  not  know.”J 
As  this  idea  of  a middle  place  or  state,  in  one  or 
other  of  its  forms,  has  been,  and  is  still  tolerably  ex- 
tensively held,  it  will  be  proper  to  examine  still  more, 
and  in  regular  order,  the  arguments  upon  which  it  is 
built.  Let  us  see  whether  the  clear  light  of  truth,' 


* The  Dead  i n Christy  p.  54.  f Ibid.  p.  96.  t Ibid.  p.  100. 


TILE  INTERMEDIATE  ABODE. 


123 


which  has  already  shone  away  much  of  its  gloomy 
drapery,  when  brought  to  bear  fairly  upon  it,  will  not 
shine  away  the  rest  of  the  superstitious  wreb-wTork  which 
has  been  spun  between  this  and  the  future  world,  to 
obscure  the  vision  and  to  entangle  the  aspiring  hopes 
of  God’s  saints. 

We  think  it  will  be  seen  that  there  are  in  the  future 
world  only  twro  places,  a place  of  happiness  and  of 
misery,  in  accordance  with  the  plain  and  constant  tes- 
timony of  divine  revelation ; and  that  all  attempts  to 
find  a middle  place  have  their  origin  in  that  corrupt 
philosophy  by  which  the  church  has  in  all  ages  been 
afflicted.  Hades,  in  all  its  forms  and  features,  is  a 
pleasant  device  to  allay  the  fear  of  condemnation  which 
arises  from  a sense  of  guilt  in  such  as  do  not  embrace 
Christ  at  all,  or  such  as  do  not  embrace  him  fully. 
It  is  but  another  attempt  to  effect  in  the  future  world 
what  has  so  often  and  so  vainly  been  attempted  in 
this, —to  afford  man  an  opportunity  of  becoming,  at 
least  to  some  extent,  his  own  Saviour.  It  is  also  ad- 
mirably adapted  to  that  spirit  in  man  which  leads  him 
to  idle  away  present  opportunities,  in  vain  and  wicked 
presumption  on  others,  which  he  vainly  expects  still 
in  future  to  enjoy. 

1.  It  is  argued  by  some  that  the  word  Sheol,  in 
Hebrew,  and  the  word  Hades,  in  Greek,  designate 
such  a place.  It  has,  however,  already  been  shown 
that  these  are  general  terms,  like  the  w^ord  grave  and 
eternity,  and  are  used  to  designate  the  future  world, 
without  any  direct  reference  to  the  condition  of  its 
inhabitants,  as  happy  or  miserable.  Of  the  truth  of 
this,  more  evidence  still  is  at  hand.  The  term  Hades 


324 


HEAVEN. 


was  used  among  the  ancient  Greeks  66  as  comprehend- 
ing all  the  souls  both  of  the  wicked  and  the  just  — 
hence  they  did  send  the  best  of  men  to  Hades,  there 
to  be  happy,  and  taught  rewards  to  be  received  there 
as  well  as  punishments.  ” * This  shows  that  it  was 
with  them  a general  term,  not  designating  a third 
place,  but  comprehending  in  this  term  the  worlds  of 
the  blest  and  the  lost.  There  was,  with  them,  one 
Hades  for  all  that  died ; but  this  one  place  had  two 
receptacles,  one  for  the  good  and  the  other  for  the 
wicked.  This  same  idea  of  Hades,  as  comprehending 
in  it  the  two  abodes,  heaven  and  hell,  is  also  set  forth 
in  Josephus’  “ Discourse  with  the  Greeks,”  and  by 
our  Saviour,  in  his  history  of  the  rich  man  and  Laza- 
rus. Even  when  they  do  not  intend  to  affirm  or  teach 
any  thing  as  to  the  condition  of  those  in  Hades,  they 
speak  of  a gulf  fixed  in  it,  on  the  one  side  of  which  is 
happiness,  and,  on  the  other,  torment  — but  both  in 
Hades.  When  they  enter,  the  righteous  are  said  to 
go  to  the  right  hand,  as  denoting  acceptance  and  ho- 
nour, and  the  wicked  to  the  left  hand,  as  denoting 
rejection  and  shame.  Thus,  then,  heaven  and  hell 
are  in  Hades,  and  yet  Hades  is  to  be  a third  place, 
distinct  from  the  two!  We  can  say  with  propriety 
that  heaven  and  hell  are  in  eternity , because  it  is  a 
general  term,  comprehending  both ; so  -also  we  can 
say,  that  a place  of  happiness  and  of  torment  is  in 
Hades , because  this  also  is  a general  term,  compre- 
hending both — but  we  can  no  more  say  that  Hades  is 


Bishop  Pierson  on  the  Creed,  page  361. 


THE  INTERMEDIATE  ADOBE.  125 

a third  place,  distinct  from  the  other  two,  than  we  can 
say  that  eternity  is  such  a place.* 

The  very  etymology  of  these  words  shows  that  they 
are  taken  to  denote  general  and  indefinite  ideas.  The 
word  Sheol  signifies  “the  place  and  state  of  those 
who  are  out  of  sight,  out  of  the  way,  and  to  be  sought 
for.”  The  word  Hades  is  compounded  of  twTo  Greek 
words,  which,  together,  signify  an  indistinct,  dark, 
invisible  region. 

If  we  take  these  words  to  designate  a particular 
place  as  the  abode  of  spirits  after  death,  we  must, 
upon  like  authority,  hold  that  that  place  is  under 
ground,  for  there  it  was  believed  by  the  ancients  to 
be  located ; and  the  same  evidence,  which  is  to  con- 
vince us  that  it  is  a distinct  place,  ought  also  to  lead 
us  to  locate  it  under  the  earth.  Into  what  strange 
contradictions  do  the  advocates  of  this  middle  place 
fall.  They  argue,  first,  that  there  is  a middle  place, 
because  the  Jews  believed  in  such  a place  as  a dark, 
doleful,  mysterious,  under-ground  kingdom ; but  when 


# “ It  is  a genera]  term  for  the  place  of  departed  spirits : as  if 
we  should  say,  such  an  one  is  gone  to  the  invisible  world:  he 
is  dead:  he  is  gone  to  the  world  of  spirits.  This  expression 
leaves  it  undecided  whether  the  soul  is  gone  to  heaven  or 
hell.” — Dr.  Alex.  McLeod. 

So  clearly  is  this  the  sense  of  the  terms  Hades  and  Sheol; 
that  almost  any  number  of  authorities  might  be  quoted  in  proof 
of  it.  No  one  who  is  familiar  with  the  history  of  this  subject 
will  for  a moment  pretend  the  contrary.  Why  then,  we  ask, 
in  the  name  of  all  honest  learning,  are  our  religious  feelings 
still  tormented  with  pictures  of  this  ghost-like  region  between 
earth  and  heaven  ! u When  I became  a man,  I put  away  child- 
ish things.” 

II  * 


126 


HEAVEN. 


they  come  to  describe  the  Hades  in  which  they  be- 
lieve, then  it  is  “ a celestial  nursery,” — “ a garden  of 
delights  and  holy  joys,” — “ a region  upon  which  shines 
the  light  of  God’s  countenance,  and  where  we  breathe 
celestial  airs  !”  How  different  is  this  modern  Hades 
from  the  ancient  one,  and  yet,  from  the  existence  of 
that  one  in  the  mind  of  the  Jews,  wre  are  to  be  con- 
vinced that  one  still  exists  in  reality ! 

It  is  said  that  Hades  must  mean  a place  separate 
and  distinct,  and  is  not  a general  name  for  the  future 
vrorld,  because  the  ancient  Greeks  spake  of  some  who 
were  dead  and  in  the  state  of  the  dead,  whom  they, 
nevertheless,  did  not  believe  to  be  in  Hades.  Such 
they  believed  to  be  the  case  with  those  wdio  died  be* 
fore  their  time,  in  some  unnatural  way,  and  those 
whose  bodies  were  unburied.  The  reason,  however, 
why  they  spoke  thus  of  those  who  died  in  a violent 
and  untimely  manner,  and  of  those  whose  bodies  re- 
mained unburied,  was,  because  they  believed  that  the 
souls  of  such  are  doomed  to  wander  about  on  the  earth 
— the  first,  until  the  time  arrives  which  would  have 
been  their  proper  time  to  die ; and,  the  second,  until 
the  body  receives  sepulture.  Thus  the  soul  of  Poly- 
dorus  vTas  said  to  have  wandered,  and  only  obtained 
rest  when  his  body  had  been  honoured  with  funeral 
rites.*  This  same  superstition  has  come  down  to  our 
time.  It  is  still  believed  among  ignorant  and  simple- 
hearted  peasants,  that  the  spirit  of  the  suicide  wanders 
about  the  place  where  it  was  violently  caused  to  leave 
the  body  before  its  time.  By  Stilling,  it  is  taught, 


* See  Bishop  on  Creed,  note,  page  354. 


THE  INTERMEDIATE  ABODE. 


127 


that  such  as  have  died  a violent  and  unnatural  death, 
and  have  not  received  decent  and*  orderly  burial,  are 
doomed  to  wander  around  the  place  where  their  re- 
mains are,  or  at  least,  that  they  often  return  and  visit 
them,  and  are  often  seen.  Holding  this  view,  the 
Greeks  could,  with  propriety,  speak  of  some  of  the 
dead  as  not  being  in  Hades;  and  the  term  Hades 
could  still  stand,  as  it  universally  did  among  them,  to 
mean  the  spirit  wTorld  in  general,  as  distinct  from  the 
earth. 

By  taking  this  view  of  the  subject,  too,  we  avoid 
that  endless  confusion  in  which  we  find  ourselves 
whenever  we  attempt  to  make  Hades  mean  a third 
place.  Upon  this  strange  confusion  of  terms,  a host 
of  errors  have  been  built.  Universalists  vainly  try  to 
make  the  terms  Sheol  and  Hades  mean  the  grave  only, 
and  some  who  oppose  them  as  vainly  try  to  make  them 
mean  hell  only,  and  a third  class  are  equally  unsuc- 
cessful in  interpreting  them  to  mean  a middle  place ; 
they  try  to  make  them  mean  neither  the  grave  nor 
hell,  in  violation  of  the  context,  and  the  testimony  of 
antiquity.  Now,  when  we  adopt  the  view  here  taken, 
all  is  plain,  harmonious,  and  consistent.  We  have 
terms  which  signify  heaven  and  hell  as  the  final  abode 
of  spirits,  and  we  have  a general  term,  Hades,  which 
signifies  the  spirit-world,  without  any  reference  to  the 
condition  of  those  who  go  thither  as  happy  or  miser- 
able. 

From  this  point  of  view  all  the  passages  in  which 
these  words  occur,  become  at  once  intelligible  to  any 
careful  reader.  To  take  up  each  passage  here,  and 
give  of  it  an  exposition,  would  lead  me  too  far  out  of 


128 


HEAVEN. 


my  course*;  but  that  this  view  of  the  matter  is  correct, 
will  still  farther  appear  as  we  examine  other  arguments 
which  have  been  urged  in  favour  of  a middle  abode, 
and  especially  when  we  come  to  the  positive  proof  in 
favour  of  the  doctrine  that  the  souls  of  the  saints  pass 
immediately  at  death  into  heaven.  The  reader  is, 
therefore,  invited  to  follow  patiently  on. 

2.  It  has  been  argued,  that  there  are  those  on  the 
earth,  who,  at  the  moment  of  their  death,  are  not 
sufficiently  wicked  to  be  thrust  into  hell,  nor  yet  suffi- 
ciently good  to  be  taken  into  heaven ; and  that  it  is 
therefore  reasonable  to  believe  that  God  has  made  a 
transition  place  where  the  soul  is  fully  ripened  for  its 
final  abode. 

This  argument  takes  something  for  granted  which 
the  Scripture^  flatly  condemn.  It  takes  for  granted 
that  there  is  in  religion  a neutral  ground,  whereas 
that  idea  is  strongly  repudiated  by  the  direct  lan- 
guage, as  well  as  by  the  steady  tenor  and  spirit  of  the 
holy  scriptures.  The  Bible  knows  only  of  two  classes 
of  persons.  Those  who  are  out  of  Christ  and  not  re- 
generated, are  carnal,  at  enmity  with  God,  and  in  a 
state  of  condemnation.  Those  who  are  in  Christ  are 
regenerate,  spiritual,  in  favour  with  God,  justified, 
and  shall  never  come  into  condemnation.  He  who  has 
faith  small  like  a mustard  seed,  hope  like  a bruised 
reed,  and  love  like  the  smoking  flax,  is  a justified 
saint,  a child  of  God,  and  an  heir,  not  of  Hades,  but 
of  the  inheritance  which  is  with  the  saints  in  light. 
He  who  is  not  united  to  Christ  by  a living  faith, 
though  he  break  only  one  of  the  least  of  the  com- 
mandments, is  guilty  of  them  all;  not  that  he  will 


THE  INTERMEDIATE  ABODE. 


J29 


receive  equal  damnation  with  the  chief  of  sinners,  but 
that  the  spirit  in  him  which  violates  the  least,  is  the 
same  spirit  in  kind,  though  less  in  degree,  which  vio- 
lates the  whole, — is  against  God,  and,  consequently, 
# on  the  side  of  Satan.  No  one  can  serve  two  masters. 
Christ  and  Belial,  light  and  darkness,  have  no  fellow- 
ship with  each  other.  There  are  only  two  gates,  the 
straight  and  the  wide — only  two  ways,  the  narrow  and 
the  broad ; and  two  goals  are  at  their  end  ; for  the  one 
leads  to  destruction,  and  the  other  into  life.  To  this 
general  tenor  of  divine  truth  on  this  subject,  is  to  be 
added  the  plain  declaration  of  Christ,  “ He  that  is  not 
with  me,  is  against  me ; and  he  that  gathereth  not 
wdth  me  scattereth  abroad.’ ’ 

This  idea  also  sins  against  the  atonement.  It  inti- 
mates that  the  work  of  salvation  is  no’t  fully  and  finally 
done  in  the  sufferings  and  death  of  Christ,  and  in  the 
application  of  the  benefits  of  his  death  to  our  souls  by 
the  Spirit.  The  Bible  tells  us  that  the  blood  of  Christ 
cleanses  the  soul  from  all  sin,  and  fits  it  by  its  blessed 
sprinklings  to  enter  into  the  holy  place,  whereas,  ac- 
cording to  this  theory,  part  at  least  of  this  is  to  be 
accomplished  by  means  of  the  middle  state.  In  like 
manner,  is  it  derogatory  to  the  work  of  the  Holy  Spirit ; 
He  is  the  sanctifier,  under  his  influence  the  soul  is  to 
be  made  ripe  for  a transit,  at  death,  into  glory ; but 
according  to  this  idea,  part  of  this,  at  least,  is  to  be 
done  in  the  middle  abode.  “ There  under  genial  and 
sanative  influences,  it  (the  soul)  repairs  its  losses  and 
injuries,  recovers  its  balance  and  tone,  becomes  tho- 
roughly developed,  and  fully  prepared  for  another  and 
still  higher  stage  of  being.”* 


# Dead  in  Christ,  p.  100. 


IIEAYEN. 


180 

It  sins  also  against  the  church.  She  is  the  nursery 
of  the  saints — “the  mother  of  us  all.”  “ Christ  also 
loved  the  church,  and  gave  himself  for  it,  that  he  might 
sanctify  and  cleanse  it  with  the  washing  of  water  by 
the  word,  that  he  might  present  it  to  himself  a glori- 
ous church,  not  having  spot  or  wrinkle,  or  any  such 
thing ; but  that  it  should  be  holy  and  without  blemish.” 
Eph.  v.  25 — 27.  Here  the  Saviour  proposes  to  do 
by  the  church  what  the  abettors  of  the  middle  abode 
propose  to  do  by  the  genial  and  sanative  influences 
of  Hades.  The  church,  which  is  the  body  of  Christ, 
and  the  depository  of  his  life,  grace,  word,  Spirit,  and 
ordinances,  has  genial  and  sanative  influences  far  more 
effective  than  any  to  be  found  in  this  dark  and  dreary 
kingdom  of  shades.  To  one  who  has  proper  views  of 
Christ,  the  Holy  Spirit,  and  the  church,  the  following 
language  in  reference  to  the  advantages  which  the 
soul  derives  from  a temporary  abode  in  Hades,  sounds 
absolutely  wicked:  “Thus,  after  a long  and  severe 
process,  and  victory  over  many  enemies,  and  at  infinite 
cost,  the  disadvantages  of  the  fall  are  at  length  re- 
paired, and  the  original  destination  attained!”  And 
again : “ When  the  pious  soul  has  reached  this  state 
and  habitation  of  the  dead  in  Christ,  it  is  freed  from 
whatever  hinderances  and  disadvantages  arise  out  of 
intimate  connexion  and  sympathy  with  these  imperfect, 
sluggish,  sensual  and  diseased  bodies,  except  so  far  as 
former  connexion  and  sympathy  may  extend  their 
baneful  influence  beyond  the  grave!”*  Is  this  the 
doctrine  of  the  Episcopal  church,  of  which  the  author 
of  the  little  work  from  which  these  quotations  are 


*Dead  in  Christ,  p.  101.  (See  note  on  p.  117.) 


TIIE  INTERMEDIATE  ABODE. 


131 


made  is  a minister?  We  hope  not.  If  it  is,  it  is  still 
more  under  the  influence  of  the  Platonic  philosophy 
and  the  Romish  theology  than  we  are  willing  to  be- 
lieve. If  it  is,  we  hold  our  own  faith  in  the  holy  ca- 
tholic church  far  more  precious  than  theirs. 

Just  extend,  according  to  some,  a certain  kind  of 
probation  or  preparation  for  heaven  beyond  the  hour 
of  death,  and  you  open  a flood-gate  through  which  the 
church  and  the  wTorld  will  soon  be  completely  deluged 
with  error.  Admit  the  existence  of  this  intermediate 
abode,  and  one  will  erect  in  it  a purgatory ; another 
will  extend  the  day  of  probation  into  it ; another  will 
have  the  gospel  there  preached  to  the  heathen ; another 
will  make  in  it  a “ celestial  nursery, ” to  take  the  place 
of  the  church ; another  will  have  it  as  a place  where 
all  will  be  punished  for  awhile,  and  from  which  all  men 
shall  finally  be  restored  to  complete  salvation ; another 
will  extend  its  wonderful  remedial  powers  even  to 
devils  ; — thus  its  power  to  redeem  and  restore  will  go 
far  beyond  the  blood  of  Christ,  the  influence  of  the 
Spirit,  and  the  tender  and  holy  care  of  the  church. 

3.  It  has  also  been  argued,  that  heaven,  wThich  is 
a place  adapted  to  be  the  residence  of  the  saints  after 
they  are  replenished  with  bodies,  cannot  be  a suitable 
place  for  the  souls  of  the  saints  before  they  are  united 
again  to  their  bodies ; and  that  therefore  it  is  reason- 
able to  think  that  God  will  not  place  them  there  till 
after  the  resurrection ; and  that  he  will,  in  the  mean 
time,  detain  them  in  an  intermediate  abode,  where 
they  shall  enjoy  a place  suited  to  their  disembodied 
state.  This  argument  will  be  answered  fully,  when 
we  get  to  the  statement  and  proof  of  what  we  consider 


132 


HEAVEN. 


the  true  theory  of  the  final  abode  of  the  righteous,  and 
of  their  immediate  entrance  upon  it  at  death. 

In  the  mean  time  it  may  be  remarked,  that  in  our 
“Father's  house  are  many  mansions,”  all  prepared 
by  Christ,  and  there  will,  therefore,  be  no  want  of 
adaptation  to  the  case  of  those  whom  the  Father  calls 
home  to  live  with  him.  In  the  house  of  an  earthly 
parent  there  are  .often  full-grown  children,  and  babes 
in  the  cradle,  but  the  same  house  is  adapted  to  each, 
though  their  circumstances  and  conditions  vary  much. 
The  parent  has  food  for  each  adapted  to  their  peculiar 
wants,  and  knows  how  to  employ  their  time  pleasantly 
and  profitably.  It  may  be  said  that  this  world  in 
which  we  live  is  adapted  for  the  residence  in  it  of  full- 
grown  men,  but  is  it  not  equally  adapted  to  children  ? 
It  is  adapted  even  to  beasts,  as  well  as  to  men.  It  is 
a fit  abode  alike  for  flying  fowls  and  fishes ; for  the 
mightiest  leviathan  and  mastodon,  as  well  as  insects 
and  creeping  things.  Yet  it  is  but  one  world,  though 
it  be  of  such  various  capacities.  So  heaven ; because 
it  is  a suitable  abode  for  the  Saviour  in  his  glorified 
body,  and  will  be  adapted  to  our  renovated  bodies : 
it  is  not,  therefore,  necessarily  a place  unfit  for  angels 
and  the  spirits  of  just  men  made  perfect. 

SECTION  III. 

TRANSMIGRATION  OF  SOULS. 

“For  I was  a witty  child,  and  had  a good  spirit.  Yea, 
rather,  being  good,  I came  into  a body  undefiled. 57 — Wis.  of 
Sol.  viii.  19,  20. 

The  theory  of  the  transmigration  of  souls,  princi- 
pally, though  not  altogether  pagan,  is  peculiar,  and 


TRANSMIGRATION  OF  SOULS. 


133 


worthy  of  a brief  notice,  as  exhibiting  a mode  by 
which  the  soul  is  supposed  to  be  detained  in  its  way 
to  its  final  and  blessed  abode.  Those  who  hold  this 
doctrine,  believe  that  there  is  a final  place  or  state  of 
complete  felicity,  but  that  this  place  is  not  reached 
immediately  after  death,  but  by  the  soul  passing 
through  many  successive  stages  of  being. 

According  to  this  doctrine,  the  soul,  when  it  leaves 
this  body  at  death,  enters  immediately  into  some 
other  body  suited  for  its  reception.  Sometimes  it 
enters  into  another  human  body,  sometimes  the  bodies 
of  animals,  and  sometimes  even  of  plants  and  trees. 
The  kind  of  body  into  which  it  enters  depends  upon 
its  disposition,  and  the  degree  of  virtue  and  moral 
culture  which  it  has  previously  attained.  The  angry 
and  malicious  are  sent  into  serpents,  the  ravenous 
into  wolves,  the  audacious  into  lions,  the  fraudulent 
into  foxes — the  souls  of  the  cowards  and  effeminate 
are  thrust  into  the  bodies  of  women ; those  of  mur- 
derers into  the  bodies  of  savage  beasts ; the  lascivious 
into  the  swine,  the  vain  and  inconstant  into  birds, 
and  the  slothful  into  fishes.*  Thus  it  is  ordained  by 
the  law  of  fate  that  every  spirit  shall  enter  into  a 
body  congenial  to  its  character,  at  the  time  it  leaves 
its  own  body. 

This  doctrine  has  been  common  among  almost  all 
the  rude  and  uncultivated  nations  and  tribes  of  the 
earth  in  all  time.  It  runs  through  all  the  philosophy 
of  India  and  the  east  generally.  It  was  held  in  one 
or  other  of  its  forms  by  Pythagoras,  Plato,  and  their 


#Leland,  Neces.  of  Divine  Rev.,  vol.  2,  p.  304. 

12 


134 


HEAVEN. 


disciples.  It  is  found  in  the  theology  of  the  ancient 
Egyptians.  It  is  said  to  have  been  held  in  more 
modern  times  by  many  of  the  Jews.  Even  since  the 
seventeenth  century  it  has,  says  Dr.  Knapp,  been  held 
and  advocated  by  Helmont,  Edelman,  and  Lessing. 

The  doctrine  of  transmigration  has  also  been  held 
in  various  forms.  In  some  systems  it  is  connected 
with  the  doctrine  of  the  pre-existence  of  the  soul ; it 
is  supposed  that  as  the  soul  has  existed  previous  to  its 
entrance  into  its  present  body,  so  it  will  continue  to 
exist  in  another  after  it  leaves  this.  Some  held  that 
the  human  soul  is  a part  of  God,  or  of  the  “ universal 
soul,”  every  where  diffused,  and  that  it  will,  through 
successive  transmigrations,  finally  be  absorbed  again 
into  divinity.  In  every  change  it  will  come  nearer  to 
its  original  purity,  till  it  is  perfectly  pure,  when  it 
will  be  again  a part  of  God  as  it  originally  was  before 
it  was  carried  captive  by  a union  with  matter.  Some 
held  that  these  changes  were  for  the  purpose  of  puri- 
fication, while  others  believed  them  to  be  for  the  pur- 
pose of  retribution ; and  some,  that  by  these  means 
the  soul  was  elevated  gradually  to  higher  stages  of 
enjoyment.  Some  held  again,  contrary  to  this,  that 
these  transmigrations  are  of  physical,  fatal,  and  eter- 
nal necessity,  and  that  there  was  no  deliverance  from 
it.  This  was  a doctrine  of  the  early  Egyptians,  and 
W’as  from  them,  to  some  extent,  imbibed  into  the  east. 
It  belongs  to  the  doctrine  of  fatalism  in  general,  and 
finds  favour  in  connexion  with  it.  Later,  the  Egyp- 
tians believed  that  it  is  compelled  to  pass  through'  all 
terrestrial  and  marine  animals,  that  it  completes  this 
circuit  in  three  thousand  years,  and  after  that  enters 
again  a human  body. 


TRANSMIGRATION  OF  SOULS. 


185 


Some  supposed  that  some  privileged  souls  would  not 
be  required  to  submit  to  this  law  of  transmigration  at 
all,  but  having  been  prepared  by  severe  discipline, 
and  by  constant  virtuous  and  divine  contemplation, 
they  were  taken  immediately  into  their  final  abode. 
Some  were  supposed  immediately  to  become  demons 
and  heroes.  Pythagoras,  in  his  golden  verses,  pro- 
mises to  him  wdio  should  obey  his  precepts,  that  when 
he  leaves  the  body  he  should  go  into  the  free  ether, 
become  an  immortal  God,  incorruptible,  and  be  no 
more  subject  to  die.  The  object  of  philosophy  and 
religion  was  held  to  be  to  procure  fewer  and  more 
favourable  transmigrations,  to  abridge  their  duration, 
or  to  secure  even  a complete  exemption  from  them. 

It  may  here  be  remarked,  that  the  doctrine  of  suc- 
cessive conflagrations  and  purifications  which  some  of 
the  oriental  systems  of  philosophy  taught,  which  sup- 
posed that  this  earth  wmuld  thus  by  degrees  become  a 
holy  habitation,  and  that  its  inhabitants  wmuld  become 
holy  with  it  by  the  same  process,  is  plainly  related  to 
this  idea  of  transmigration.  It  rests  on  the  same 
philosophy  in  part.  The  theory  of  the  earth’s  purifi- 
cation by  fire  as  the  future  abode  of  the  saints,  is  also 
the  same  in  its  ground,  only  baptized  into  the  Chris- 
tian system.  The  idea,  held  by  some,  that  the  souls 
of  saints  pass  from  planet  to  planet,  and  are  thus  en- 
nobled by  each  ascent,  rests  also  upon  the  same  pagan 
notion.  Purgatory,  too,  the  intermediate  state,  and 
the  idea  of  final  restoration,  by  whatever  means  it  is 
supposed  to  be  secured,  are  all  legitimately  traced 
back  to  their  parentage  in  the  dreams  of  oriental  phi- 
losophy. There  is  not,  let  it  once  for  all  be  known, 


186 


IIEAVEN. 


any  purification  but  by  tlie  blood  of  Christ,  and  by  it 
alone  ; we  need  no  successive  stages  of  purging,  but — 
u Sinners  plunged  beneath  that  flood, 

Lose  all  their  guilty  stains.” 

And  as  there  are  no  successive  stages  of  purification, 
except  progressive  sanctification  by  the  Holy  Ghost, 
so  we  need  no  other  mode  of  ascending  to  the  realms 
of  blissful  light  but  the  chariots  of  Israel  and  the 
horsemen  thereof,  or  that  convoy  of  angels  which 
carried  the  poor  beggar's  ripe  spirit  from  the  steps  of 
the  rich  man’s  door  into  Abraham’s  bosom. 

The  ancients  may  have  received  the  first  hint  to 
these  views  of  transmigration  from  observing  the  ana- 
logies of  nature.  It  w^as  seen  that  when  organized 
matter  is  dissolved,  it  does  not  perish,  but  only 
changes  its  form.  It  was  seen  that  after  the  flower 
of  the  plant  fades,  and  the  seed  falls  to  the  earth,  it 
is  only  to  spring  up  in  a newly  constructed  form. 
Following  on  the  course  of  upward  life,  it  was  seen 
that  the  chrysalis  perishes  only  to  free  its  enclosed 
life,  which  bursts  into  a butterfly,  and  thus  in  a new 
form  continues  its  old  life.  Thus  it  was  natural  for 
them,  finally,  to  come  to  the  idea  that  when  the  human 
body  ceases  to  be  pervaded  by  the  spirit,  and  crumbles 
into  its  elemental  dust,  the  spirit  assumes  a new  form, 
and  thus  continues  its  existence  upon  earth. 

This  idea  may,  however,  have  a ground  deeper  than 
mere  observation.  It  rests,  perhaps,  upon  a deep  re- 
ligious feeling,  and  was  first  suggested  by  a deep  want 
in  the  spirit.  It  felt  that  it  could  not  return  to  its 
Creator  and  enjoy  the  holiness  and  perfection  of  his 
presence  in  its  imperfect  and  impure  state.  With  the 


TRANSMIGRATION  OF  SOULS.  187 

scripture  mode  of  justification  by  the  blood  of  Jesus, 
and  of  sanctification  by  the  Holy  Spirit,  they  were 
not  acquainted,  and  hence  the  spirit,  made  earnest  by 
a sense  of  its  wants,  constructed  by  its  own  wisdom  a 
ladder  by  which  to  ascend  to  the  great  First  Cause  as 
its  final  rest.  “ At  the  bottom  of  this  whole  belief 
lies  the  deep  and  (in  a certain  sense)  just  feeling,  that 
after  man  has  wandered  so  far  from  God,  in  order  to 
approach  him  again,  he  must  travel  with  great  labour 
through  a long  and  dreary  way ; and  also  the  convic- 
tion that  nothing  which  is  imperfect  or  stained  with 
sin,  can  enter  into  the  pure  world  of  blessed  spirits, 
or  be  for  ever  united  with  God.”* 

How  little  power  has  this  doctrine  to  restrain  evil 
doers ! Their  punishment  is  to  consist  in  this,  that 
they  shall  at  death  be  thrust  into  bodies  more  suitable 
to  the  exercise  of  their  wicked  natures,  where  they 
can,  in  a way  more  free  and  full  than  before,  give 
vent  to  all  their  corrupt  and  wicked  passions.  This 
is  a kind  of  punishment  in  which  they  delight.  Give 
them  the  reins  of  their  lusts,  and  an  element  suited 
to  their  natures  to  revel  in,  a,nd  they  ask  no  better 
heaven.  This  itself  is  a sufficient  condemnation  of 
this  theory. 

What  cold  consolation  also  does  this  doctrine  afford 
to  a soul  which  piously  and  ardently  longs  to  enjoy 
the  blessed  vision  of  God,  and  to  partake  of  the  pure 
joys  of  a sinless  world ! Is  it,  then,  by  this  long  and 
dreary  way  that  the  tired  soul  must  ascend  to  God 
and  its  final  rest  ? Must  the  spirit  which  longs  and 

* Knapp’s  Theology,  vol.  2,  p.  603. 


12* 


138 


HEAVEN. 


faints  to  see  the  abode  of  the  blest,  be  doomed  to  sub- 
mit to  such  long  and  comfortless  changes  ? Ah,  no  ! 
God  has  raised  our  souls  to  better  hopes.  The  same 
day  when  the  penitent  thief  expires  on  the  cross,  he 
is  with  Christ  in  paradise.  Those  who  die  in  the 
Lord  are  blessed  from  henceforth , saith  the  Spirit, 
and  as  soon  as  they  afe  absent  from  the  body  they 
are  present  with  the  Lord. 

One  gentle  sigh  their  fetter  breaks; 

We  scarce  can  say  “ They  7re  gone  !77 

Before  the  willing  spirit  takes 
Her  mansion  near  the  throne.75 

How  thankful  ought  we  to  be  for  that  blessed  revela- 
tion from  heaven,  by  which  the  hopes  of  the  good  are 
so  sweetly  confirmed,  and  by  wdiich  the  fears  of  the 
wicked  are  more  and  more  increased ! Our  religion 
is  indeed  a terror  to  evil-doers,  and  a praise  and  joy 
to  those  who  do  well.  May  God  pity  the  nations 
who  sit  in  darkness,  enable  them  all  soon  to  arise  and 
walk  in  the  blessed  light  of  his  truth,  and  rejoice  in 
the  hopes  of  the  gospel  of  his  Son  ! 

SECTION  IV. 

THE  SLEEP  OF  THE  SOUL. 

<(He  that  believeth  in  me,  though  he  were  dead,  yet  shall  he 
live.77 — Jesus. 

In  discussing  the  question,  whether  the  souls  of  the 
saints  pass  immediately  at  death  into  heaven,  the  doc- 
trine of  the  sleep  of  the  soul  deserves  particular  notice. 
According  to  this  theory,  the  soul,  at  the  moment  of 


THE  SLEEP  OF  THE  SOUL. 


139 


death,  sinks  into  an  unconscious  lethargy  and  pro- 
found insensibility  to  all  things.  In  this  state  it  re- 
mains, like  the  body,  in  the  grave,  until  the  final 
resurrection,  at  which  time  it  is  awakened  to  con- 
sciousness and  life  again  by  the  power  of  God. 

This  idea,  no  doubt,  originated  from  the  ancient 
idea  entertained  of  the  under  world,  as  a dark,  lonely, 
desolate  and  silent  place,  the  land  of  deep  forgetful- 
ness, and  unmolested  quietude,  wdiere  the  manes  of 
the  dead  repose.  When  the  body  was  seen  to  become 
quiet  in  death,  and  lie  in  insensibility,  it  could  easily 
originate  the  suggestion  that  the  soul,  which  had  con- 
stituted the  activity  of  the  body,  slept  or  reposed  in 
a similar  way. 

In  later  times  the  hint  thus  received  was  strength- 
ened by  deductions  from  the  philosophy  of  the  Mate- 
rialists. This  wras  a school  or  sect  of  philosophers 
which  arose  in  the  ancient  church,  and  their  doctrines, 
with  various  modifications,  but  still  resting  on  the 
same  general  ground,  have  been  perpetuated  to  this 
time.  They  believed  that  the  soul  is  a result  of  the 
physical  organization  of  the  body,  and  is  itself  mate- 
rial. The  inference  was,  that  when  this  physical  or- 
ganization ceases  its  activity  in  death,  then  the  soul, 
which  was  a result  of  it,  becomes  Inactive  also,  and 
that,  in  fact,  it  has  no  existence  at  all  separate  from 
the  body  of  which  it  is  a result,  just  as  motion  results 
from  a machine.  The  soul,  therefore,  has  no  real  po- 
sitive existence  again,  until  it  is  reproduced  with  the 
reconstruction  of  the  body  in  the  resurrection  at  the 
last  day.  Infidels  who  held  the  doctrine  of  Material- 
ism did  not,  of  course,  believe  that  the  soul  would 


140 


HEAVEN. 


ever  again  be  reproduced,  but  with  the  body  shared  a 
like  hopeless  fate.  Such  were  the  Sadducees,  who 
believed  not  in  the  “ resurrection,  nor  in  angels,  nor 
spirits.’ ’ Those  of  the  Christian  faith,  who  adopted 
this  philosophy,  believed  that  it  imparted  a true  value 
and  importance  to  the  doctrine  of  the  resurrection. 

In  the  fifth  century,  according  to  Dr.  Knapp,  Hie- 
ronymus accused  Yigilantius  of  holding  this  opinion, 
though  it  is  believed  unjustly.  In  the  twelfth  cen- 
tury it  was  held  by  some,  as  appears  from  the  fact 
that  it  was  condemned  by  Innocent  III.  In  the  six- 
teenth century  it  was  believed  and  advocated  by  some 
Anabaptists  and  Socinians ; and  in  the  seventeenth, 
it  was  taught  and  defended  by  Christopher  Artobe, 
John  Heyer,  and  others.  Since  then,  by  Dr.  Priest- 
ley, and  by  the  Unitarian  and  Socinian  Materialists 
generally.  In  reference  to  this  doctrine,  it  is  written 
upon  the  tomb-stone  of  Dr.  Priestley,  “ Return  unto 
thy  rest,  0 my  soul ; for  the  Lord  hath  dealt  bounti- 
fully with  thee.” 

This  doctrine  was,  no  doubt,  first  invented  as  a pro- 
per mode  of  disposing  of  the  soul  between  death  and 
the  resurrection.  It  was  felt  that  the  soul  must  be 
somewhere  during  the  time  that  the  body  sleeps  in  the 
grave.  It  was  supposed  that  it  could  not  be  in  hea- 
ven proper,  until  after  its  re-union  with  the  body,  be- 
cause if  that  is  a suitable  place  for  the  abode  of  the 
saints  with  their  bodies,  it  could  not,  it  was  thought, 
be  adapted  to  the  soul  in  its  denuded  state.  The  dif- 
ferent theories  of  an  intermediate  state  and  abode, 
were  also  thought  to  want  ground  in  truth,  hence  the 
conclusion  was  attained  that,  as  the  body  rests  in  un- 


TIIE  SLEEP  OF  THE  SOUL. 


141 


consciousness  in  the  grave,  so  the  soul  also  rests  -with 
it  in  lethargus  until  the  resurrection.  This  doctrine, 
thus  suggested  by  a supposed  theological  difficulty, 
was  strengthened  by  the  philosophy  of  the  Materi- 
alists, of  which  it  was  a necessary  and  unavoidable 
deduction.  After  it  had  thus  found  access  to  the 
minds  of  men  by  the  way  of  philosophy,  it  an 
easy  task  to  find  scripture  that  would,  at  least  in 
sound,  establish  it.  For  this  purpose  resort  was  made 
to  figurative  passages,  and  especially  such  as  speak 
of  the  dead  as  sleeping  in  the  grave  and  as  knowing 
nothing.  It  was  common  among  the  ancients,  as  it  is 
still,  to  speak  of  the  history  of  the  body  as  the  his- 
tory of  the  whole  man.  Hence  those  who  firmly  be- 
lieve in  the  existence  of  the  soul  in  a conscious  state 
after  death,  commonly  speak  of  their  departed  friends 
as  sleeping  in  the  grave,  as  knowing  not,  and  as  feel- 
ing not,  and  as  reposing  in  the  peaceful  and  dreamless 
slumbers  in  the  lonely  city  of  the  dead. 

The  argument,  in  favour  of  the  sleep  of  the  soul, 
derived  from -the  philosophical  supposition  that  the 
soul  is  the  result  of  corporeal  organization,  and  that 
it  is,  therefore,  not  capable  of  existing  in  a state  of 
separation  from  it,  has  evidently  no  good  ground.  The 
argument  is  false  in  the  premises.  This  a few  consi- 
derations will  show. 

Facts  and  reason  prove  that  the  body  is  not  thus 
over  and  above  the  soul,  the  source  and  reason  of  its 
activities,  and  its  master.  Yet  this  would  be  the  case 
according  to  the  theory  of  the  Materialists,  just  as  a 
machine  is  master  and  ground  of  the  energy  and  mo- 
tion which  result  from  it.  How  often  do  we  see  that 


142 


HEAVEN. 


the  soul,  in  the  intenseness  of  its  activities,  forgets 
the  body  entirely,  and  stands  superior  to  it ! It  is 
capable  of  becoming  so  absorbed  and  swallowed  up* in 
its  own  operations  as  to  become  entirely  insensible  to 
pains  and  weaknesses  in  the  body,  however  great  they 
maybe.  This  has  often  been  seen  at  the  stake  of  the 
martyr,  as  well  as  in 

“The  chamber  where  the  good  man  meets  his  fate.” 

The  will  is  master  of  the  body,  and  moves  it  at  plea- 
sure ; but  if  the  will,  as  part  of  the  soul,  is  a result 
of  the  organization  and  the  operations  of  the  body, — 
if  the  body  is  its  cause  and  ground,  then  we  would 
have  the  strange  contradiction  that  the  effect  is  master 
of  the  cause ! 

The  soul  is  capable  of  activities  that  are  far  higher, 
more  free  and  more  unconfined  than  the  body.  In 
the  abstractions  of  its  reasonings,  in  the  flights  of 
imagination,  in  the  ecstacy  of  its  joys,  as  well  as  in 
the  deeps  of  its  sorrows,  the  body  is  left  far  behind. 
The  inspirations  of  which  it  is  capable,  by  its  contem- 
plations of  the  sublime,  beautiful,  and  lovely  in  poetry 
and  in  art,  are  entirely  such  as  the  body  cannot  share. 
The  soul  makes  a wake  which  the  body  is  too  tardy 
and  weak  to  follow,  and  it  feels  that  which  the  body 
cannot  reach  with  its  sympathies.  The  poet  and  the 
artist  often  exceed  themselves.  We  have  an  instance 
of  inspiration  which  far  exceeds  any  of  those  now 
mentioned,  and  which  proves  strongly  the  independ- 
ence of  the  soul.  It  is  the  blessed  ecstacy  of  Paul, 
by  which  he  was  caught  up  into  the  third  heaven.  So 
vastly  absorbed  was  he  in  the  powerful  operations  of 


THE  SLEEP  OF  THE  SOUL. 


143 


his  spirit,  that  he  could  not  tell  whether  he  was  in  the 
body  or  out  of  it.  If  he  was  in  the  body  at  the  time 
he  was  caught  up,  and  heard  in  heaven  unspeakable 
words,  then  it  proves  that  the  soul  can  act  without 
being  conscious  of  the  body,  and  that  it  is  conse- 
quently superior  to  it.  If  he  wus  out  of  the  body , 
then  it  proves  that  the  soul  is  capable  of  existing  in  a 
separate  state.  (2  Cor.  xii.) 

Instances  have  been  produced  of  persons  who  have 
had  the  operations  of  the  mind  for  a length  of  time 
crippled  or  suspended  in  their  activities,  by  an  acci- 
dent happening  to  the  body.  This  has  been  the  case 
with  persons  wTho  received  wounds  in  the  head  which 
affected  the  brain.  This  is  supposed  to  prove  that  the 
existence  of  the  mind  is  absolutely  dependent  upon 
the  regular  organic  activity  of  the  body,  and  that, 
therefore,  when  the  body  is  entirely  destroyed,  of 
course,  the  soul  can  have  neither  consciousness  nor 
activity.  This,  however,  proves  nothing  in  favour  of 
the  Materialists’  theory.  We  can  readily  admit  that 
the  connexion  of  soul  and  body,  during  life,  is  such, 
that  an  abuse  of  the  body  may  derange  or  suspend 
the  operations  of  the  mind,  and  yet  this  does  not  prove 
that  the  soul,  when  regularly  and  entirely  freed  from 
the  body  by  death,  is  not  capable  of  independent  ex- 
istence. The  reason  why  the  soul,  in  such  cases,  does 
not  act  rightly,  is  not  because  it  is  separate  from  the 
body,  but  because  it  is  connected  with  the  body  in  a 
diseased  state.  This  does  not  prove  that  the  soul  is 
not  capable  of  right  action  when  entirely  free  from 
the  body ; it  only  proves  that  it  will  not  act  aright 
when  connected  with  a body  whose  organism  is  sickly 


144 


HEAVEN. 


and  deranged.  Restore  the  body  to  its  health  and 
regular  condition,  and  the  soul  will  resume  its  func- 
tions ; separate  the  soul  entirely  from  it,  and  it  may, 
for  all  this  argument  proves  to  the  contrary,  do  the 
same.  The  body,  in  this  case,  can,  at  most,  be  con- 
sidered only  as  a clog  or  impediment  to  the  soul’s 
operations,  either  to  hinder  entirely,  or  at  least  to 
distort,  its  regular  activities ; and  it  is  just  as  probable 
that  an  entire  separation  would  restore  its  healthful 
action,  as  that  this  should  be  accomplished  by  bring- 
ing again  the  soul  and  body  into  their  regular  relations. 
I am  aware  that  what  has  now  been  said  does  not 
positively  prove  that  the  soul  is  capable  of  separate 
existence ; but  it  does  prove  that  the  above  argument 
of  Materialism  does  not  prove  the  contrary.  The 
way  is  thus  open  for  the  positive  Scripture  proof,  that 
the  soul  is  capable  of  such  separate  existence. 

The  Scriptures  teach  plainly,  that  the  soul  and  the 
body  are  not  necessarily  united,  and  that  the  soul  is 
capable  of  separate  existence.  In  the  creation  of  man, 
we  are  told  God  formed  him,  as  to  his  body,  out  of 
the  earth ; but  he  did  not  become  a living  soul  until 
He  “ breathed  into  his  nostrils  the  breath  of  life.” 
Thus  while  his  body  came  from  the  earth,  the  activity 
of  it  was  a consequence  of  that  energy  which  God  put 
into  it  by  his  breath ; and  what  was  that,  if  not  the 
soul?  We  are  also  told,  (Zech.  xii.  1,)  that  the  Lord 
“ formeth  the  spirit  of  man  within  him.”  The  Saviour 
also  says  to  his  disciples,  “Fear  not  them  which  kill 
the  body,  but  are  not  able  to  kill  the  soul ; but  rather 
fear  him  which  is  able  to  destroy  both  soul  and  body 
in  hell.”  Matt.  x.  28.  This  he  spoke  to  them,  when 


THE  SLEEP  OF  THE  SOUL. 


145 


he  sent  them  out,  in  reference  to  the  persecutions  to 
which  they  would  be  exposed.  He  intimates  that 
these  persecutions  might  be  so  severe  as  to  bring  death 
to  the  body,  but  he  comforts  them  with  the  assurance 
that  though  they  kill  the  body,  the  soul  would  still 
live  on.  There  would  be  no  force  in  this  language,  as 
the  language  of  comfort,  or  any  other  supposition,  than 
that  the  soul  is  independent  of  the  body,  and  will 
mount  upward,  unscarred  and  unscorched  from  the 
flames  of  the  martyr’s  fire.  Solomon  also  tells  us  that 
the  course  which  the  soul  and  body  take  at  death,  are 
not  only  independent,  but  opposite  to  each  other. 
“ Then  shall  the  dust  return  to  the  earth  as  it  was ; 
and  the  spirit  shall  return  to  God  who  gave  it.”  Eccl. 
xii.  7. 

These  considerations  from  Scripture  are  not  only 
sufficient  to  prove  that  the  soul  can  exist  independently 
of  the  body,  but  they  go  far  to  prove  that  the  soul 
does  so  exist  immediately  after  death,  and  while  the 
body  is  sleeping  in  the  grave.  Having  thus  confuted 
fairly  and  completely,  as  we  suppose,  the  arguments 
of  those  who  hold  the  sleep  of  the  soul,  let  us  now 
proceed  to  offer  a few  additional  arguments  which 
prove,  most  directly,  that  the  soul  is  conscious  when 
separated  from  the  body,  between  death  and  the  re- 
surrection. 

The  doctrine  of  the  sleep  of  the  soul  is  unreasonable 
and  unphilosophical.  It  is  exactly  contrary  to  what, 
from  a careful  exercise  of  our  reason,  we  would  ex- 
pect ; especially  after  we  have  once  admitted  the  soul’s 
immortality.  There  is  something  too  abrupt,  violent, 
and  unnnatural,  in  the  idea  that  the  soul,  at  a certain 
12 


146 


IIEAVEN. 


point  in  its  history — at  death, — should  be  suddenly 
arrested,  extinguished,  or  at  least  rendered  entirely 
unconscious,  and  remain  thus  for  a long  time,  to  be 
awakened  or  called  into  life  again,  to  commence  its 
course  anew.  The  soul  is  evidently  intended,  in  its 
nature,  to  be  ever  progressive  towards  its  state  of  per- 
fection. It  is  regularly  progressive  in  this  world,  and 
it  will  be  also  in  its  history  in  the  future  world. 
Now,  why  should  it  be  abruptly  arrested  in  its  pro- 
gress of  endless  evolution  and  development?  Has 
God  no  place  into  which  he  can  call  the  spirit  at 
death,  where  its  enlargement  and  growth  can  go  regu- 
larly and  uninterruptedly  on  ? What  can  be  gained 
by  this  cold,  torpid,  and  cheerless  interlude  of  sleep  ? 
The  soul  also  strongly  desires  this  constant  progress 
in  improvement,  and,  consequently,  great  joy  and 
happiness  flow  from  it.  The  ever  active  spirit  is  not 
satisfied  with  a merely  negative  state,  its  nature  ex- 
cites it  constantly  to  positive  being.  God  will  not, 
without  great  reason,  arrest  it  in  its  progress  in  the 
knowledge  of  himself,  his  wrorks,  and  his  grace.  If 
such  a reason  exists,  it  ought  to  be  clearly  exhibited 
by  the  advocates  of  the  sleep  of  the  soul.  That  God 
who  seems  so  to  delight  in  life,  that  he  peoples  the 
smallest  pores  of  the  solidest  substances  with  animal- 
cule, thus  passing  not  over  the  smallest  part  of  space 
without  making  it  swarm  with  miniature  life,  will  no 
doubt  act  similarly  in  reference  to  time  ; so  that  every 
moment  of  time,  as  well  as  every  nook  of  space,  will 
be  the  bearer  of  conscious  life,  happy  in  the  constant 
evolutions  by  wdiich  it  is  carried  uninterruptedly  for* 
ward  in  the  direction  of  its  wonderful  destiny. 


TIIE  SLEEP  OF  THE  SOUL. 


147 


Again,  the  nature  of  our  union  with  Christ  as  be- 
lievers, is  such  as  to  forbid  the  idea,  that  the  soul 
should  ever  sink  into  such  a state  of  unconscious  sleep. 
44  Because  I live  ye  shall  live  also,”  says  Christ. 
That  is  not  a moral  union  merely,  or  a union,  by 
which  he  becomes  the  defender  and  protector  of  hi3 
people,  but  it  is  a living  union.  He  that  believeth 
hath — in  this  world  already — eternal  life.  It  begins 
here,  and  as  it  is  eternal  life,  it  must  live  on  through 
death  and  the  grave.  Hence,  it  is  said,  44  he  that 
liveth  and  believeth  on  Him  shall  never  die.”  Death 
shall  not  interrupt  that  life,  it  will  only  admit  him 
into  a higher  state  or  stage  of  life.  44  He  that  hath 
the  Son  hath  life.”  This  union  is  also  taught  in 
figures.  We  are  in  him,  as  the  branch  is  in  the  vine, 
— as  the  members  of  the  body  are  in  the  body, — by  a 
living  connexion.  Even  where  the  apostle  speaks  of 
the  saints  as  united  to  Christ,  as  the  stones  are  in  a 
building,  he  calls  them  44  lively”  or  living  stones,  and 
represents  them  as  44  growing”  up  a spiritual  house. 
Here  he  does  violence  to  the  laws  of  figurative  speech, 
for  the  purpose  of  teaching  this  life-union  between 
Christ  and  his  saints.  He  is  the  head,  we  are  the 
members ; and  the  same  life  which  is  in  him  is  also 
in  us. 

Now  this  union  commences  in  regeneration,  and  can 
never  end,  no  more  than  the  life  of  Christ  can  end, 
or  be  suspended.  It  continues  to  the  end  of  life, — is 
mightier  than  the  grave,  through  Him  wTho  is  the 
resurrection  and  the  life, — and  stretches  itself  over 
death  into  the  future  world  in  which  it  lives  on  eter- 
nally the  same  eternal  life.  The  reason  why  the  saint 


IIEAYEN. 


348 

lives  in  divine  life  in  this  world  is  because  Christ  lives, 
and  the  saint  lives  in  him ; and  the  reason  why  he 
shall  live  uninterruptedly  on,  is  the  same  reason  con- 
tinued. Blessed  truth ! We  are  planted  into  the 
source  of  eternal  life,  how  can  our  life  be  interrupted 
as  long  as  the  source  flows ! 

This  furnishes  us  with  the  reason  why  this  doctrine 
of  the  sleep  of  the  soul  stands  so  firmly,  and  is 
received  so  freely  among  Unitarians  and  Socinians. 
It  can  flourish  in  no  other  soil.  By  them,  this  life- 
union  with  Christ  is  denied.  They  make  religion  con- 
sist merely  in  imitating  Christ’s  example,  believing 
and  following  his  doctrines,  acting  under  the  better 
motives  which  he  revealed,  and  thus  becoming  morally 
united  to  him.  In  their  scheme  this  doctrine  is  con- 
sistent. They  receive  the  Saviour  as  the  way  and 
the  truth, — as  example  and  teacher ; but  not  as  the 
LIFE.  Materialism  in  philosophy,  and  Socinian  and 
Unitarian  rationalism  in  theology,  are  necessarily 
united  vdiere  they  are  intelligently  and  consistently 
held.  Here,  alone,  the  sleep  of  the  soul  can  find  fa- 
vour. In  divinely  illuminated  philosophy,  and  in 
evangelical  theology,  it  finds  no  comfortable  resting- 
place.  To  enlightened  evangelical  minds,  it  is  both 
philosophically  and  theologically  inconsistent ; and  to 
less  intelligent,  but  humble  and  pious  minds,  it  is 
coldly  repugnant ; even  though  the  ground,  on  which 
the  cheerless  error  rests,  be  not  understood,  yet  pious 
feeling  and  holy  hope  instinctively  start  back  from 
this  chilling  clime,  to  breathe  and  live  in  air  more 
genial  to  the  renewed  spirit’s  deep  wants. 

As  sound  reason  and  Christian  philosophy  forbid  us 


THE  SLEEP  OF  TIIE  SCHJL.  149 

to  believe  the  sleep  of  the  soul,  so  also  does  scrip- 
ture. 

Paul  says,  “ That  to  be  absent  from  the  body  is  to 
be  present  with  the  Lord.”  (2  Cor.  v.  8.)  The  Sa- 
viour lives,  and  to  be  present  writh  him,  after  death 
separates  us  from  the  body,  is  certainly  to  enjoy  con- 
scious being.  For  this  reason  also,  he  had  a desire 
to  depart  from  the  body,  that  he  might  be  with  Christ, 
which  he  knew  would  be  far  better.  (Phil.  i.  23.) 
The  Old  Testament  saints  were  not  sleeping  at  the 
time  when  the  Saviour  was  upon  earth,  for  he  proves 
to  the  Sadducees  that  they  were  alive  at  the  time, 
from  the  fact,  that  God  proclaims  himself  to  be  the 
God  of  Abraham,  Isaac,  and  Jacob,  and  how  could  he 
be  their  God  if  they  wTere  not  alive  ? “ for  he  is  not  a 
God  of  the  dead,  but  of  the  living.”  (Luke  xx.  38.) 
The  same  is  evident  also  from  the  fact,  that  when  the 
Saviour  was  transfigured  on  the  mount,  Moses  and 
Elias  appeared  with  him,  and  were  seen  by  the  dis- 
ciples. The  penitent  thief  on  the  cross  had  the  pro- 
mise given  him  of  the  Saviour  that  he  should  have 
his  life  and  consciousness  continued  through  death, 
and  should  even,  that  day,  be  with  the  Saviour  in  pa- 
radise. (Luke  xxii.  43.)  The  history  of  the  rich 
man  and  Lazarus  affords  an  unanswerable  proof  that 
the  soul  is  conscious  after  death.  (Luke  xvi.  19 — 31.) 
Its  testimony  can  only  be  hushed  by  the  wildest  and 
most  unnatural  suppositions,  and  by  the  most  cruel 
tortures,  such  as  never  would  have  been  resorted  to, 
if  they  had  not  been  necessary  to  support  a theory. 
In  the  Revelation  of  John,  who,  on  the  Isle  Patmos, 
had  presented  to  his  vision  “ a door  opened  into  hca- 
13* 


150 


HEAVEN. 


ven,”  the  blessed  are  represented  continually  as  liv 
ing,  acting,  singing,  and  praising  God.  (Rev.  v.  29 ; 
vi.  9,  10;  vii.  9.)  This  was  all  before  the  resurrec- 
tion, for  the  resurrection  is  first  mentioned  in  the 
twentieth  chapter. 

This  doctrine  of  the  sleep  of  the  soul  is  also  con- 
demned by  the  foretaste  of  future  joys,  which  the 
saints  are  often  permitted  to  enjoy  at  their  death. 
God  is  pleased  to  grant  to  his  saints  in  their  last 
hours  the  first-fruits  of  heavenly  felicity  as  an  earnest 
and  pledge  of  more  blessed  things  to  come,  so  that 
they  often  feel,  while  yet  in  the  flesh,  the  strong  beat- 
ings of  the  pulse  of  immortal  life. 

a Quite  on  the  verge  of  heaven. 

Of  this  we  have  instances  in  scripture,  and  in  the  ex- 
perience of  God’s  people  in  the  church.  Stephen, 
who  fell  a martyr  to  the  truth  which  he  preached  to 
the  betrayers  and  murderers  of  the  Lord  Jesus,  had 
these  sweet  foretastes.  While  they,  being  cut  to  the 
heart  by  the  truth  he  uttered,  gnashed  their  teeth  in 
anger,  “he,  being  full  of  the  Holy  Ghost,  looked  up 
steadfastly  into  heaven,  and  saw  the  glory  of  God, 
and  Jesus  standing  on  the  right  hand  of  God.  And 
said,  Behold,  I see  the  heavens  opened,  and  the  Son 
of  man  standing  on  the  right  hand  of  God.”  This 
enraged  them  still  more,  and  they  ran  upon  him  and 
stoned  him,  until  the  spirit  was  forced  from  the  body ; 
but  he,  in  joyous  prospect  of  soon  entering  that  hea- 
ven which  had  been  so  graciously  opened  to  him,  and 
of  flying  to  the  arms  of  that  Saviour  whom  he  saw 
standing  at  God’s  right  hand,  breathed  out  his  life 
sweetly,  as  in  sleep,  saying,  “ Lord  Jesus,  receive  my 


THE  SLEEP  OF  THE  SOUL. 


151 


spirit.”  Who  can  believe  that  these  bright  visions  of 
the  dying  martyr  were  the  dark  shades  of  a long  and 
dreamless  sleep,  which  was  just  then  settling  upon  his 
spirit  ? Who  can  hear  him  commending  his  spirit  to 
that  Saviour  who  was  then  so  clearly  before  him,  in 
his  dying  visions,  and  then  believe  that  Stephen  has 
been  for  eighteen  hundred  years,  and  is  still,  reposing 
in  profound  unconsciousness  ? 

It  seems  that  the  lovely  and  joyful  borders  of  hea- 
ven sweetly  intrude  themselves  into  this  world.  There 
is,  on  this  side  of  Jordan,  in  the  wilderness,  not  only 
a tall  Pisgah  which  affords  to  the  eye  of  elevated  faith 
a transient  glimpse  of  the  Canaan  of  promise,  but 
there  is  also,  right  on  the  border  of  the  stream,  a de- 
lightful low-land,  to  which  the  soft  breezes  of  Canaan 
come ; where  the  perfume  of  her  vineyards  is  wafted 
pleasantly,  and  where  angels  themselves  present  the 
pilgrims  with  some  ripe  clusters,  as  a foretaste  of  the 
coming  vintage.  This  land  lies  quite  on  the  verge  of 
heaven,  to  refresh  the  dying  saints.  It  is  called  by 
Bunyan  “the  country  of  Beulah,”  and  beautifully 
described  in  his  Pilgrim’s  Progress.  “Now  I saw  in 
my  dream,  that  by  this  time  the  pilgrims  were  got 
over  the  enchanted  ground,  and  entering  into  the 
country  of  Beulah,  (Is.  lxii.  4 — 12  ; Cant.  ii.  10 — 12;) 
whose  air  was  very  sweet  and  pleasant,  the  way  lying 
directly  through  it,  they  solaced  themselves  there  for 
a season.  Yea,  here  they  heard  continually  the  sing- 
ing of  birds,  and  saw  every  day  the  flowers  appear  in 
the  earth,  and  heard  the  voice  of  the  turtle  in  the 
land.  In  this  country  the  sun  shineth  night  and  day : 
wherefore  this  was  beyond  the  valley  of  the  Shadow 


352 


HEAVEN. 


of  Death,  and  also  out  of  the  reach  of  Giant  Despair  ; 
neither  could  they  from  this  place  so  much  as  see 
Doubting  Castle.  Here  they  were  within  sight  of  the 
city  they  were  going  to  : also  here  met  them  some  of 
the  inhabitants  thereof ; for  in  this  land,  the  shining 
ones  commonly  walked,  because  it  was  upon  the  bor- 
ders of  heaven.  ” 

What  a description  is  this  ! Every  image  in  it 
needs  to  be  carefully  considered  to  fix  the  idea  full  in 
the  mind.  This  land  is  not  fanciful ; in  instances  in- 
numerable, Christians,  before  dying,  have  felt  that 
they  were  in  it.  It  is  worthy  of  notice  that  it  is 
placed  beyond  the  valley  of  the  shadow  of  death. 
We  are  prone  to  think  that  after  the  last  breath  is 
breathed  then  the  spirit  passes  through  this  valley ; 
but  it  is  not  so.  All  the  pains  and  fears,  all  the  gloom 
and  bitterness  of  death  is  often  past,  for  some  time, 
before  the  spirit  leaves  the  body.  How  often  has  this 
been  found  to  be  the  experience  of  dying  Christians ! 
They,  shortly  before  they  die,  emerge  as  out  of  dark- 
• ness  and  fears,  into  light  and  calmness,  as  though 
their  very  faces  were  radiant  with  heavenly  light,  and 
as  though  the  spirit  were  basking  already  in  seas  of 
joy  and  love.  When  this  is  the  case,  they  have 
reached  the  land  of  Beulah,  on  the  borders  of  heaven, 
and  the  shadow  of  death  is  passed  ! 

It  is  related  of  an  intelligent  and  pious  lady,  that 
when  she  drew  near  to  death,  she  got  into  great  doubt, 
darkness,  and  fears.  Her  husband  believed  that  it 
was  the  shadow  of  death  into  which  she  was  entering, 
and  he  requested  that  if  her  spirit  became  brighter 
even  after  she  could  speak  no  more,  she  should  give 


V 


THE  SLEEP  OF  THE  SOUL. 


153 


him  a token  of  it  by  pressing  his  hand.  After  having 
lain  for  some  time  speechless,  and  her  countenance 
covered  with  quiet  gloom,  her  eyes  suddenly  became 
bright,  and  her  face  kindled  into  unearthly  smiles ; 
she  turned  towards  her  husband,  and  pressed  into  his 
hand  her  joyful  farewell ! Blessed  triumph!  happy 
conqueror  ! Was  she  just  then  falling  asleep  ? 

This  lady  was  but  a short  time  in  Beulah,  but  still 
it  threw  its  light  in  heavenly  smiles  upon  her  counte- 
nance. Others  of  Zion’s  wayfaring  men  have  a longer 
tarrying  time  in  this  valley  of  delights.  Dr.  Payson 
was  in  it  for  some  weeks  before  his  death.  “When  I 
read  Bunyan’s  description  of  the  land  Beulah,  where 
the  sun  shines  and  the  birds  sing  day  and  night,  I 
used  to  doubt  whether  there  was  such  a place ; but 
now  my  own  experience  has  convinced  me  of  it,  and 
it  infinitely  transcends  all  my  previous  conceptions. 
I think  the  happiness  I enjoy  is  similar  to  that  en- 
joyed by  glorified  spirits  before  the  resurrection.” 
In  a letter  which  he  dictated  to  his  sister  some  time 
before  his  death,  he  says,  “Were  I to  adopt  the  figu- 
rative language  of  Bunyan,  I might  date  this  letter 
from  the  land  of  Beulah,  of  which  I have  been  for 
some  weeks  a happy  inhabitant.  The  celestial  city  is 
full  in  my  view.  Its  glories  beam  upon  me,  its  breezes 
fan  me,  its  odours  are  wafted  to  me,  its  sounds  strike 
my  ears,  and  its  spirit  is  breathed  into  my  heart. 
Nothing  separates  me  from  it  but  the  river  of  death, 
wdiich  now  appears  but  as  an  insignificant  rill,  that 
may  be  crossed  at  a single  step,  whenever  God  shall 
give  permission.  The  Sun  of  Righteousness  has  been 
gradually  drawing  nearer  and  nearer,  appearing  larger 


154 


HEAVEN. 


and  brighter  as  he  approaches,  and  now  he  fills  the 
whole  hemisphere ; pouring  forth  a flood  of  glory,  in 
which  I seem  to  float  like  an  insect  in  the  beams  of 
the  sun ; exulting,  yet  almost  trembling  while  I gaze 
on  this  excessive  brightness,  and  wondering  with  un- 
utterable wonder,  why  God  should  deign  thus  to  shine 
upon  a sinful  worm.  A single  heart  and  a single 
tongue  seem  altogether  inadequate  to  my  wants : I 
want  a whole  heart  for  every  separate  emotion,  and  a 
whole  tongue  to  express  that  emotion.  0,  my  sister ! 
my  sister  ! could  you  but  know  what  awaits  the  Chris- 
tian ; could  you  know  only  so  much  as  I know,  you 
could  not  refrain  from  rejoicing,  and  even  leaping  for 
joy.  Labours,  trials,  troubles,  would  be  nothing: 
you  would  rejoice  in  afflictions,  and  glory  in  tribula- 
tions ; and,  like  Paul  and  Silas,  sing  God’s  praises  in 
the  darkest  night,  and  in  the  deepest  dungeon.” 

When  this  ripe  saint  was  still  nearer  his  end,  he 
said,  “ My  soul,  instead  of  growing  weaker  and  more 
languishing,  as  my  body  does,  seems  to  be  endued 
with  an  angel’s  energies,  and  to  be  ready  to  break 
from  the  body  and  join  those  around  the  throne.” 
Still  later,  he  said,  “ It  seems  as  if  my  soul  had  found 
a pair  of  new  wings,  and  was  eager  to  try  them,  that 
in  her  flutterings  she  would  rend  the  fine  net-work  of 
the  body  to  pieces!” 

I add  no  comment;  but  would  ask  the  reader, whe- 
ther all  this  was  but  the  beginning  of  the  spirit’s  going 
to  sleep ; and  whether  Stephen  and  Payson,  whose 
spirits  were  thus  floating  and  basking  in  the  bright 
and  joyful  dawn  of  immortal  life,  at  the  hour  of  death, 
were  at  the  time  sinking  into  profound  unconscious- 


THE  SLEEP.  OF  THE  SOUL.  155 

ness,  in  which  they  are  still  sleeping  on ! Who  can 
believe  it  ? 

The  last  argument  I shall  offer  against  the  sleep  of 
the  soul  is,  that  it  is  too  cheerless  and  gloomy  to  find 
place  in  a gospel  so  much  abounding  in  consolations 
as  does  the  gospel  of  Jesus  Christ.  It  may  be  said 
that  it  cannot  be  cheerless,  because  the  soul  will  lie  in 
deep  repose,  and  be  insensible  to  pain ; but  what  makes 
it  cheerless  is  that  it  is  insensible  also  to  joy.  After 
God  has,  by  the  revelation  of  a blessed  heaven,  excited 
the  hopes  of  his  saints,  and  has  granted  to  them  the 
beginning  of  its  joys  in  this  life,  it  is  cheerless  to  think 
that  the  full  fruition  of  its  bliss  must  be  so  long  de- 
ferred, and  that  the  very  beginnings  of  it,  by  which 
they  were  often  filled  with  joy  unspeakable,  must  be 
interrupted  by  unconscious  years,  and  perhaps  ages. 
“ Hope  deferred  maketh  the  heart  sick.”  If  the  idea 
of  complete  annihilation  is  cheerless,  this  is  also,  for 
it  is,  for  a time,  the  same  in  effect.  No  Christian 
could  meet  death  as  cheerfully,  and  be  as  happy  in  its 
near  approach,  if  he  held  this  view,  as  if  he  believed 
that  he  should,  immediately  after  the  soul  leaves  the 
body,  live  in  conscious  and  positive  enjoyment. 

If,  however,  it  wTere  not  cheerless  to  the  person 
dying,  it  would  be  to  his  weeping  friends,  whom  he 
leaves  behind.  The  scriptures  abound  in  comforts  to 
the  bereaved,  and  the  sweetest  source  of  comfort  is 
that  they  “are  blessed”  who  die  in  the  Lord  “from 
henceforth ;”  and  that  henceforth  there  is  laid  up  for 
them  a crown  of  life.  The  scriptures  make  the  im- 
pression on  our  minds  that  our  departed  ones  are  with 
Christ  in  heaven,  and  not  in  the  deep  silence  of  the 


156 


HEAVEN. 


grave.  Hence  they  are  represented  as  coming  with 
him  from  heaven,  at  his  second  coming.  (1  Thess.  iii. 
13.)  It  is  our  sweetest  consolation,  that  they  are 
completely  blessed.  We  only  become  fully  reconciled 
to  consign  them  to  the  grave,  because  we  believe  that 
they  are  happier  now,  than  we  could  possibly  make 
them.  It  is  true,  that  submission  to  God’s  will,  who 
is  wise  and  good,  is  the  chief  stay  to  us  in  the  day  of 
trial  and  sorrow;  but  it  must  be  remembered  that 
God  does  not  require  us  to  submit  to  his  will  in  an 
arbitrary  way,  but  he  is  merciful  to  our  infirmities, 
and  to  this  end  he  stoops  to  us  with  such  consolations 
as  will  not  only  lead  us  to  submit,  but  to  submit  cheer- 
fully, knowing  that  our  loss  was  their  gain. 

We  desire  that  those  whom  we  love,  while  they  are 
with  us  on  earth,  should  not  only  be  free  from  misery, 
but  that  they  should  be  positively  happy,  and  to  make 
them  so  is  our  highest  diligence  and  concern.  To  be- 
lieve, therefore,  that  when  dead,  they  sleep  in  uncon- 
sciousness, in  a state  entirely  negative,  is  something 
we  cannot  endure.  If  w^e  desire  that  while  they  are 
with  us,  they  should  share  with  us  in  positive  joy, 
how  can  we  be  satisfied  with  the  idea  that  such  posi- 
tive joys  are  not  continued  to  them  ? If  I must  return 
from  the  grave  where  I laid  my  dearest  friend,  whose 
happiness  it  was  the  object  of  my  life  to  promote,  with 
no  other  comfort  than  that  he  is  unconscious  of  pain, 
and  that  his  spirit  is  as  dead  as  his  body  until  the  re- 
surrection, — if  I must  believe  this,  then  I will  weep 
on.  Like  Rachel,  weeping  for  her  children,  I cannot 
be  comforted,  because  he  is  not.  I bend  over  the 
stone  which  marks  his  resting-place,  and  am  told  that 


THE  SLEEP  OF  THE  SOUL. 


157 


<.he  spirit  which  was  part  of  my  own  is  dead,  for  the 
time  being,  like  the  body  which  is  decaying  beneath. 
They  tell  me,  that  the  heart  which  loved  once  is  now 
incapable  of  loving ; that  those  affections  which  were 
set  so  strongly,  and  with  imperishable  freshness  on 
my  heart,  and  which  even  had  their  only  life  in  the 
love  of  God  and  holy  beings,  now  love  nothing!  I 
thought  love  had  something  of  divinity  in  it,  and  was, 
therefore,  itself  undying ; but  they  say  not.  I thought 
love  was  46  strong  as  death,7’  and  that  it  could  neither 
be  quenched  by  the  waters,  nor  drowned  by  the  floods, 
(Songs  viii.  6,  7 ;)  but  they  say  that  in  the  damp,  dark 
charnel  its  light  is  extinguished.  But  I will  not  hear 
them.  Miserable  comforters  are  they  all ! 

u How  can  this  bleeding  heart  beat  on, 

While  thine  responds  no  more  ? 

How  can  this  bitter  agony  be  borne  — 

This  desolation  at  Life;s  core  !7? 

When  I read  that  the  rich  man,  even  in  hell,  took 
an  interest  in  his  five  brethren  who  were  still  on  the 
earth,  I have  hopes  that  those  in  heaven  are  not  less 
under  the  power  of  benevolent  feelings  and  sympa- 
thies, and  that,  therefore,  they  do  even  still  love  those 
whom  they  loved  on  earth,  and  take  an  interest  in 
them  ; but  they  tell  me  it  is  not  so.  I love  them  still, 
and  have  thought  that  the  power  which  draws  me  sor- 
rowing after  them,  was  the  power  of  their  affection 
toward  me ; but  they  say  my  love  is  not  returned. 
This  is  cheerless ; for  what  can  make  us  more  unhappy 
than  the  thought  that  those  we  love  do  not,  and  can- 
not return  our  love.  They  tell  me  that  as  the  grassy 
grave  over  which  I weep  drinks  up  my  tears,  and  re- 
14 


158 


HEAVEN. 


turns  them  not  again,  so  the  departed  return  no  affec- 
tion that  is  lavished  upon  their  memories ; they  heed 
not  our  tears,  they  hear  not  our  sighs,  and  they  feel 
not  the  warmth  of  our  continued  love  for  them.  Oh  ! 
ye  cold  philosophers,  do  not  insult  our  feelings  thus  in 
the  day  of  our  sorrow ! 

Twenty  long  years  ago,  I buried  my  dearest  friend, 
after  for  a long  time  we  had  smiled  and  wept  along 
life’s  way  together.  Then  I comforted  myself  with 
the  hope  that  he  had  gone  to  be  with  Christ,  which  is 
far  better.  Now  I hear  that  he  has  all  the  while 
been  sleeping  in  death’s  dreary  embrace.  I go  to  his 
grave  to  refresh  his  memory  in  my  heart ; and,  after 
having,  through  twenty  long  years,  thought  much,  felt 
much,  endured  much,  hoped  much,  enjoyed  much,  and 
wept  much,  I am  told  that  all  this  while  my  friend 
has  thought,  felt,  hoped,  and  enjoyed  nothing ! I am 
soon  to  die,  and  be  buried  by  his  side,  and  there, 
ages  on  ages,  perhaps,  until  the  final  resurrection, 
our  spirits,  which  once  loved  so  ardently,  shall  lie 
together  in  dreary  lonely  silence  ! Abraham,  Isaac, 
Jacob,  Moses,  Elijah,  Daniel,  Paul,  John  the  lovely, 
and  all  whom  we  loved  that  are  dead  in  Christ — all — 
are  lying,  soul  and  body  alike  unconscious,  in  the 
dreamless  slumbers  of  the  grave  ! Away  with  this 
cheerless  dream  ! I cannot  hear  it.  It  does  violence 
to  my  spirit,  which  God  has  created  for  conscious 
enjoyment ; which  Christ  has  redeemed  by  giving  it 
eternal  life  ; which  the  Holy  Ghost  has  cultivated  to 
hope  more  warmly  than  it  could  otherwise  have  done 
for  the  very  thing  w'hich  this  unbaptized  philosophy 
denies  it ; and  which  the  Bible  declares  shall,  at  the 


SPIRITS  OF  THE  DEAD  NEAR  TIIEIR  GRAVES.  159 

time  the  body  sinks  into  dust,  “ return  unto  God  who 
gave  it.”  Eccl.  xii.  7.)  Out  into  the  cold  world,  ye 
cheerless  Materialists  ; as  cold  as  matter  itself  is  your 
philosophy.  It  cannot  live  near  the  warm  beating 
heart  of  that  Saviour  who  is  the  life  of  all  his  people, 
and  who,  by  living  in  them,  makes  it  as  impossible 
that  their  life  should  be  suspended  as  it  is  that  he 
himself  should  die. 


SECTION  Y. 

THE  SPIRITS  OF  THE  DEAD  LINGERING  ABOUT  THEIR 
GRAVES. 

There  is  a dreamy  presence  every  where, 

As  if  of  spirits  passing  to  and  fro  : 

We  almost  hear  their  voices  in  the  air, 

And  feel  their  balmy  pinions  touch  the  brow. 

We  feel  as  if  a breath  might  put  aside 
The  shadowy  curtain  of  the  spirit-land  ; 

Revealing  all  the  loved  and  glorified, 

That  death  hath  taken  from  affection’s  band. 

Lydia  Jane  Pierson. 

Some  who  do  not  believe  that  the  souls  of  the  saints 
pass  immediately,  at  death,  into  heaven,  have  held  the 
opinion  that  their  spirits  linger  about  the  grave  where 
the  body  lies,  until  the  day  of  resurrection. 

Socrates,  vdiile  he  believed  that  those  who  are  culti- 
vated by  the  study  of  wisdom  and  philosophy  to  lives 
of  abstraction  from  the  body,  ascend  at  death  to  that 
which  is  divine  and  immortal,  believed,  also,  “that 
they  who  only  minded  the  body,  and  its  appetites  and 
pleasures,  having  something  in  them  ponderous  and 


160 


HEAVEN. 


earthy,  shall,  after  their  departure  out  of  this  life,  be 
drawn  down  to  the  earth,  and  hover  about  the  sepul- 
chres.” Dr.  Knapp  says  of  the  ancients,  “Many  be- 
lieved that  departed  souls  remain  in  and  about  the 
graves  or  dwellings  of  the  dead,  either  for  ever,  or  for 
a long  time : so  do  many  nations  of  different  degrees 
of  cultivation.  The  opinion  was  formerly  very  widely 
diffused,  that  departed  spirits  linger  for  a long  time 
around  the  dead  body,  or,  at  least,  sometimes  return 
to  it  from  the  kingdom  of  the  dead ; and  hence,  in 
part,  the  belief  in  spectres.  These  ideas  prevailed  to 
some  extent  among  the  Jews  and  early  Christians; 
and  even  in  the  Concil.  Iliberit.,  in  the  year  813,  it  is 
forbidden  to  kindle  a light  in  burying  ground,  lest  the 
spirits  of  the  saints  should  be  disturbed.” 

That  the  dead,  whose  bodies  were  not  decently 
buried,  could  not  enter  the  world  of  spirits,  but  had 
to  wander  about  on  earth,  was  the  general  belief  in 
Homer’s  time,  as  may  be  seen  in  his  Iliad.  After 
the  death  of  Patroclus,  whose  body, 

“Soiled  with  dust,  and  black  with  gore, 

Lies  on  broad  Hellespont’s  resounding  shore,” 

Achilles  is  represented  as  retiring  to  the  sea-shore, 
where,  falling  asleep,  the  ghost  of  his  friend  appears 
to  him,  chides  him  most  mournfully,  and  asks  com- 
plainingly  for  a burial  of  his  body  that  he  may  be 
permitted  to  enter  into  the  land  of  spirits. 

“And  sleeps  Achilles'?”  thus  the  phantom  said; 

“Sleeps  my  Achilles,  his  Patroclus  dead  1 

Living,  I seemed  his  dearest,  tenderest  care, 

But  now,  forgot,  I wander  in  the  air. 


SPIRITS  OF  TIIE  DEAD  NEAR  T1IEIR  GRAVES.  1G1 


Let  my  pale  corse  the  rites  of  burial  know, 

And  give  me  entrance  in  the  realms  below  : 

Till  then  the  spirit  finds  no  resting-place, 

But  here  and  there,  th?  unbodied  spectres  chase 
The  vagrant  dead  around  the  dark  abode, 

Forbid  to  cross  th?  irremeable  flood.” 

Iliad , Bk.  23,  line  83. 

The  idea  that  the  spirits,  of  at  least  some,  linger 
about  the  place  where  their  bodies  are,  is  also  advanced 
by  Stilling,  that  master  in  the  regions  of  superstitious 
twilight.  He  held  the  idea,  which  is  also  held  by 
Drew,  and  many  others,  that  there  is,  and  remains  in 
the  body  even  after  death,  and  while  it  decays  in  the 
grave,  an  imperishable  substance,  called  the  germ  of 
the  resurrection  (Auferstehungskeim ;)  and  that  this 
will  form  the  basis  of  the  resurrection  body.  This 
being  in  the  grave  with  the  body,  the  spirit  is  drawn 
towards  it  as  its  home,  by  a mysterious  attraction ; 
and  though  the  spirit  is  not  always  there,  yet  it  feels 
a particular  interest  in  that  place,  and  is,  in  a manner, 
bound  to  it  by  anxious  expectation  and  hope.  Hence 
it  was  concluded,  that  the  place  where  the  dead  are 
buried  is  the  particular  home  of  the  spirit,  and  the 
centre  of  its  attractions,  as  though  it  could  not  leave 
the  world  without  its  companion  the  body. 

Even  now  there  is  a general  feeling,  if  not  a general 
faith  of  this  kind.  Among  simple-hearted  peasants, 
ghosts  are  seen  where  one  was  murdered,  where  one 
murdered  himself,  or  where  one  lost  his  life  in  some 
violent  or  extraordinary  way.  To  them,  grave-yards 
are  hallowed  places,  made  awful  by  the  supposed  pre- 
sence of  the  dead.  There  are  many  even  among  the 
14  * 


162 


* HEAVEN. 


more  intelligent  who  feel  as  though  the  spirits  of  the 
departed  were  near  the  cold  sepulchral  remains,  though 
they  do  not  really  believe  it.  Hence  it  is  common  for 
persons,  of  all  grades  of  cultivation,  to  seek  beneath 
the  willow  where  they  lie,  a kind  of  lonely  fellowship 
with  their  beloved  dead.  There  is  a sweet  hope,  at 
least,  that  there  they  are  nearer  to  them  than  in  all 
the  world  beside ; and  he  is  regarded  as  a cold  and 
heartless  intruder  who  would  argue  away  from  them 
the  cherished  dream.  “She  goeth  to  the  grave  to 
weep  there.’ ’ Sweet  mourner  ! Though  we  would  not 
rudely  drive  her  away  from  the  spot  which  has  em- 
bosomed all  she  held  dear  on  earth,  or  forbid  her  with 
tears  to  water  the  earth,  which  she  expects  will  some 
day  yield  her  back  her  own  again ; yet  we  would 
whisper  softly,  “ He  is  not  here.  Why  seek  ye  the 
living  among  the  dead?” 

Many  of  the  arguments  that  were  urged  against  the 
sleep  of  the  soul  in  the  previous  section,  bear  with 
equal  force  against  this  idea.  It  is  not  necessary  to 
array  them  anew  specially  against  this  theory.  If  it 
can  be  done  without  making  the  spot  where  our  friends 
sleep  less  hallowed  and  endeared,  it  might  b.e  well  for 
us  to  dislodge  from  our  minds  a little  the  idea  that 
the  spirits  of  our  departed  friends  are  to  be  sought 
and  communed  with  at  their  graves.  Respect  for 
their  memories,  and  for  their  bodies,  ought  to  be  suf- 
ficient to  embalm  in  our  hearts  the  spot  where  they 
lie  in  perpetual  remembrance,  and  lead  us  often  to  it, 
to  pay  there  the  devotions  of  love. 

We  find  it,  therefore,  much  to  our  comfort,  while  it 
is  no  insult  to  the  memory  of  the  dead,  to  banish  from 


SPIRITS  OF  THE  DEAD  NEAR  THEIR  GRAVJES.  163 

our  minds  the  idea  that  they  are  peculiarly  there. 
Mourner ! why  do  you  desire  to  think  your  departed 
friend  there  ? Do  you  really  wish  and  hope  that  the 
spirit  you  love  w’ere  there  ? The  idea,  in  proportion 
as  you  realize  it,  will  increase  your  sorrow.  The  place 
is  so  cold  and  lonely.  The  night  winds  sigh  so  dole- 
fully there.  How  dreadful  in  the  dead  of  night  is 
that  dreary  and  dreamless  silence ! The  snow  lies  so 
cold  upon  the  grave,  and  fiercer,  than  even  the  cutting 
anguish  of  your  bereaved  heart,  are  the  wintry  storms 
that  rave,  and  drift,  and  whirl  around  the  monumental 
marble.  Do  you  then  wish  them  there,  the  sainted 
dead  ? No,  no.  They  are  not  there,  it  is  only  inani- 
mate mortality.  It  feels  not  its  loneliness,  and  is  not 
chilled  by  the  coldness  of  the  place. 

You  think  of  their  spirits  as  vigiling  the  body  lying 
in  moveless  silence,  as  listening  to  the  night  winds,  or 
as  making  a tender  and  mournful  lament  over  their 
lonely  condition,  and  thus  thinking,  you  are  sad ; but 
banish  the  thought  from  your  mind,  for  they  are  not 
there.  In  happier  society  than  that  in  the  city  of  the 
dead,  they  live ; to  sweeter  sounds  they  listen ; to  the 
music  of  angelic  choirs  they  bend  an  enraptured  ear. 
In  genial  and  stormless  climes  they  have  found  a 
home. 

Far  from  this  world  of  toil  and  strife, 

They  7re  present  wdth  the  Lord. 


164 


HEAVEN. 


SECTION  Yl. 

THE  TRUE  DOCTRINE. 

One  gentle  sigh  their  fetter  breaks ; 

We  scarce  can  say  u They  ?re  gone  !” 

Before  the  willing  spirit  takes 
Her  mansion  near  the  throne. 

The  different  theories  by  which  the  souls  of  saints 
are  supposed  to  be  detained  from  entering  heaven 
immediately  at  death,  have  now  been  exhibited.  They 
have  led  us  a long  and  dreary  chase.  The  groundless- 
ness of  these  theories  has  been,  in  part,  shown  in 
connexion  with  a statement  of  them.  They  will,  how- 
ever, be  more  completely  overthrown  by  a statement 
of  the  true  doctrine,  and  by  the  arguments  that  may 
be  adduced  in  its  support.  Various  arguments  that, 
in  passing  along,  were  offered  against  these  false 
views,  will  also  substantiate  the  true  doctrine ; thus 
the  same  implements  that  have  been  used  to  tear 
down  the  old  building,  may  be  employed  to  erect  the 
new.  If,  therefore,  anything  should  be  presented  in 
this  section,  among  other  things,  which  may  seem  to 
have  been  presented  before,  it  must  be  remembered 
that  though  they  are  the  same  tools,  they  are  now 
used  to  do  a different  kind  of  execution. 

We  consider  the  true  dootrine  of  God’s  word  on 
this  subject  to  be  this : The  saints  do  immediately,  at 
death,  enter  that  place  which  is  called  heaven,  where 
the  body  of  the  Saviour  now  is,  where  the  divine 
manifestations  are  most  clearly  and  gloriously  made, 
where  angels  have  their  proper  home,  and  where  all 


THE  TRUE  DOCTRINE.  165 

the  heirs  of  Christ  shall  finally  and  for  evermore  be 
assembled. 

That  the  saints  pass  iiiimediately  at  death  into 
heaven,  is  taught  in  the  symbols  in  some  of  the  most 
pious  and  learned  denominations  in  the  church.  We 
grant  that  this  does  not  prove  it  absolutely  true ; but 
it  has  much  weight,  as  showing  how  the  scripture  on 
this  subject  was  understood  by  many  pious  and  learned 
men  who  had  the  same  interest  in,  and  motives  to  the 
truth  as  we  have,  and  were,  we  may  therefore  suppose, 
just  as  sincerely  anxious  to  be  led  into  the  truth  as 
we  can  possibly  be.  The  conclusions,  therefore,  to 
which  they  have  come,  and  which  have  been  adopted 
by  their  numerous  successors  for  centuries,  are  valu- 
able. Besides  furnishing  us  with  the  testimony  of  so 
much  learning  and  piety,  it  serves  to  show  that  this  is 
no  new  idea,  and  that  it  is  not  the  faith  of  a few,  but 
is  the  testimony  of  the  church. 

The  first  symbolical  testimony  we  produce  is  the 
Heidelberg  Catechism,  published  first  in  1563.  This 
symbol  has  been  the  embodiment  of  the  Reformed 
faith  for  more  than  three  centuries.  Its  influence  has 
been  very  extensively  respected  and  felt.  It  has, 
since  its  publication,  been  translated  and  read  in,  at 
least,  fourteen  different  languages ; and  it  is  said  that 
half  a million  of  editions  of  it  have  been  published  in 
Germany  alone.  In  this  country  it  is  received  as  a 
symbolic  book,  both  in  the  Dutch  Reformed  and  in 
the  German  Reformed  churches.  In  the  fifty-seventh 
question  it  is  asked,  What  comfort  is  afforded  to  us 
by  the  doctrine  of  the  resurrection  of  the  body ; and 
the  answer  is : “ That  not  only  my  soul  after  this  life 


166 


HEAVEN. 


shall  be  immediately  taken  up  to  Christ  its  head  ; but 
also,  that  my  body,  being  raised  by  the  power  of 
Christ,  shall  be  re-united  with  my  soul,  and  be  made 
like  unto  the  glorious  body  of  Christ.”  Here  the 
doctrine  is  plainly  taught,  and  has  been  responded  to 
with  a joyful  amen  by  millions  during  three  hundred 
years. 

The  next  is  from  the  Shorter  Catechism,  received 
as  a symbolic  book,  in  the  different  branches  of  the 
Presbyterian  communion.  It  is  in  answer  to  the 
thirty-seventh  question:  “What  benefits  do  believers 
receive  from  Christ  at  death  ? — The  souls  of  believers 
are  at  their  death  made  perfect  in  holiness,  and  do 
immediately  pass  into  glory  ; and  their  bodies,  being 
still  united  to  Christ,  do  rest  in  their  graves  till  the 
resurrection.”  In  the  eighty-sixth  question  of  the 
Larger  Catechism,  this  same  doctrine  is  taught  in 
more  words.  The  following  quotation  is  from  the 
Westminster  Confession  of  Faith:  “The  bodies  of 
men,  after  death,  return  to  dust  and  see  corruption ; 
but  their  souls  (which  neither  die  nor  sleep)  having 
an  immortal  substance,  immediately  return  to  God 
who  gave  them.  The  souls  of  the  righteous,  being 
then  made  perfect  in  holiness,  are  received  into  the 
highest  heavens , where  they  behold  the  face  of  God  in 
light  and  glory,  waiting  for  the  full  redemption  of 
their  bodies.”  The  declaration  that  they  are  uthen 
made  perfect  in  holiness,”  is  no  doubt  directly  aimed 
against  the  idea  of  a process  of  purgatorial  or  medi- 
cinal preparation,  mentioned  in  a previous  section. 
The  declaration  that  they  are  then  “received  into  the 
highest  heavens ,”  is  intended  to  stand  in  opposition 
to  the  idea  of  a middle  abode  in  all  its  forms. 


TIIE  TRUE  DOCTRINE. 


167 


The  hook  of  “ Doctrines  and  Discipline  of  the  Me- 
thodist Episcopal  Church”  is  silent  on  this  subject; 
but  so  far  as  I have  been  able  to  learn,  the  proper 
Protestant  doctrine  on  this  subject  is  held  in  that 
large  communion.  Their  views  of  the  nature  of  jus- 
tification and  sanctification,  would  admit  of  no  other 
to  be  consistently  believed  among  them.  It  is  be- 
lieved that  this  is  also  the  prevailing  sentiment  among 
Baptists  and  other  Congregationalists. 

What  is  here  presented  from  symbols  as  the  united 
faith  of  so  many  learned  and  pious  men  living  in  dif- 
ferent ages,  and  in  different  parts  of  the  world,  is  also 
founded  on  holy  scripture.  By  no  wresting  and  vio- 
lence has  the  church  in  the  general  stream  of  its  theo- 
logical views  been  turned  aside  from  this  faith.  It  is 
in  vain  that  men*  hope  to  annul,  by  means  of  violent 
and  unnatural  interpretations,  the  plain  declarations 
of  scripture,  to  serve  a theory. 

u Truth  crushed  to  earth  will  rise  again, 

The  eternal  years  of  God  are  hers.” 

The  Saviour  said  to  the  penitent  thief  on  the  cross : 
“To-day  shalt  thou  be  with  me  in  paradise.”  Now 
the  question  arises,  Where  and  what  is  that  paradise 
in  which  the  Saviour  promised  the  dying  penitent  that 
he  should  be  with  him  that  day  ? This  can  be  seen 
by  referring  to  other  passages  in  the  scriptures,  where 
the  word  paradise  is  used,  and  where  its  sense  cannot 
be  mistaken.  This  can  be  seen  by  reference  to  2 
Cor.  xii.  There  it  is  said  that  Paul  was  caught  up 
into  paradise ; and  in  the  same  passage  the  place  into 
which  he  was  taken  is  called  the  third  heaven — the 


168 


HEAVEN. 


highest  and  holiest  place  in  the  universe.  In  Revela- 
tion ii.  7,  we  are  told  that  the  tree  of  life  stands  in 
the  midst  of  the  paradise  of  God ; and  in  Rev.  xxii. 
2,  we  are  told  that  that  same  tree  of  life  stands  by 
the  side  of  the  river  which  flows  from  the  throne  of 
God  and  the  Lamb.  From  this  it  is  evident  that  pa- 
radise is  the  heaven  where  God  dwells  and  the  Lamb. 
Is  then  the  middle  abode.  Hades,  the  kingdom  of 
shades,  the  peculiar  abode  of  God  and  the  Lamb  ? 

The  objection  that  the  Saviour  himself  did  not  go 
to  heaven  that  day,  but  was  for  forty  days  afterwards 
on  the  earth,  and  that  therefore  he  could  not  be  with 
the  penitent  thief  in  paradise,  has  no  force.  During 
the  three  days  that  intervened  between  his  death  and 
resurrection,  he  could  as  well  be  in  heaven  as  in 
Hades.  Indeed  it  is  evident  that  he  was  in  heaven 
during  those  three  days,  from  what  he  says  to  his  dis- 
ciples shortly  before  his  death:  “A  little  while,  and 
ye  shall  not  see  me  : and  again,  a little  while,  and  ye 
shall  see  me,  because  I go  to  the  Father .”  Moreover, 
his  tarrying  on  the  earth  and  appearing  among  his 
disciples,  does  not  conflict  with  the  idea  that  he  was 
also  in  paradise.  When  he  was  yet  in  the  flesh  on 
earth,  he  could  say:  “And  no  man  hath  ascended  up 
to  heaven,  but  he  that  came  down  from  heaven,  even 
the  Son  of  man  which  is  in  heaven .”  In  the  same 
way  that  he  was  in  heaven  at  that  time,  he  may  have 
been  in  heaven  with  the  penitent  thief  during  the  forty 
days  between  his  death  and  ascension. 

The  history  of  the  rich  man  and  Lazarus  (Luke 
xvi.),  plainly  teaches  that  both  the  righteous  and  the 
wicked,  at  death,  pass  into  a fixed  and  eternal  abode, 


TIIE  TRUE  DOCTRINE. 


169 


where  no  change  is  possible.  No  comment  on  this 
passage  is  necessary.  This  portion  of  scripture  has  a 
thousand  times  been  tortured  out  of  its  meaning  by 
errorists  of  various  kinds,  and  as  often  has  its  testi- 
mony fallen  back  into  the  church’s  healthful  stream 
of  sound  views.  As  a sheep,  carried  away  from  the 
fold,  returns  when  set  free,  so  this  passage  always 
comes  back  again;  for  the  voice  of  a stranger  it 
heareth  not,  nor  followeth  ! 

In  the  Revelation,  John,  in  his  visions,  saw  the 
souls  of  departed  martyrs  and  saints  “in  heaven,” 
“under  the  altar,”  “before  the  throne  of  God,”  &c., 
and  in  the  company  of  each  other,  of  God,  of  Christ, 
and  of  angels,  in  the  central  and  highest  heavens,  and 
in  that  place  where  the  saints  go  no  more  out  for 
ever.  Let  it  be  remembered,  also,  that  all  this  is 
before  the  resurrection , and  if  the  following  passages 
are  carefully  considered,  they  will  leave  no  doubt  on 
any  candid  mind  that  the  saints  are,  immediately  after 
death,  admitted  into  heaven.  To  quote  them  all 
would  be  too  tedious,  a reference  to  them  is  sufficient. 
Rev.  v.  6-14 : vi.  9-12 : vii.  9-17 : xiv.  1-6 : xiv. 
12, 13. 

For  farther  proof  still,  the  reader  is  referred  to  Acts 
vii.  59 : 2 Cor.  v.  1-9 : Phil.  i.  21-24 : 2 Tim.  iv. 
6-9 : Eph.  iii.  15.  In  this  last  passage,  the  whole 
family  of  Christ  is  represented  to  be  at  two  places,  in 
heaven  and  on  earth ; but  according  to  the  other 
theory,  there  ought  also  to  be  some  in  Hades,  or  the 
third  place. 

It  may  also  be  remarked,  that  the  misery  of  the 
wicked  commences,  according  to  the  scripture,  imme- 
15 


170 


HEAVEN. 


diately  after  death,  and  before  the  resurrection,  and 
that  their  condition  is  unchangeably  fixed.  This  is 
evident  from  Luke  xvi. ; and  also  from  that  passage 
in  Jude  where  he  says  that  those  who  had  died  impe- 
nitent in  the  destruction  of  Sodom  and  Gomorrah, 
were,  at  the  time  he  wrote,  “ suffering  the  vengeance 
of  eternal  fire.”  In  like  manner  it  is  said  of  the 
righteous  at  death,  that  they  are  blessed  “ from  hence- 
forth and  of  those  who  were  clothed  in  white  robes, 
having  come  up  through  great  tribulation,  it  is  said, 
“ therefore  are  they  before  the  throne  of  God.” 

These  passages  are  plain,  and  it  would,  in  all  pro- 
bability, never  have  been  attempted  to  make  them 
mean  any  thing  different  from  their  plain  sense,  were 
it  not  for  some  difficulties,  which,  it  is  thought,  stood 
in  the  way  of  the  doctrine  that  the  souls  of  the  saints 
pass  immediately  at  death  into  heaven.  Let  us  look 
at  these,  and  see  whether  they  are  not  fancied  diffi- 
culties, which  one  glance  at  the  truth  ought  to  remove. 

1.  It  is  said  that  the  soul,  in  a state  of  separation 
from  the  body,  cannot  be  in  the  same  state,  nor  pro- 
perly in  the  same  place,  as  it  will  be  after  the  resur- 
rection ; and  as  heaven  is  to  be  the  eternal  abode  of 
the  saints  after  the  resurrection,  it  cannot  be  a proper 
abode  for  them  before.  This  objection  has,  however, 
no  force.  There  is,  for  instance,  in  this  world,  a 
great  difference  between  a person  in  childhood  and 
old  age,  yea,  before  he  is  born  and  after,  or  between 
his  sleeping  and  waking  state,  and  yet  he-  is  in  all 
these  in  the  same  world,  in  the  same  place,  and  is  the 
same  person.  The  state  and  condition  of  the  Saviour 
differs  widely  from  that  of  any  saint  or  angel,  and  yet 


THE  TRUE  DOCTRINE. 


171 


both  are  in  heaven.  So  angels  and  human  spirits 
differ,  and  yet  both  are  in  one  company  and  in  one 
place.  So  in  heaven,  the  condition  of  the  saints  be- 
fore and  after  the  resurrection  may  differ  much,  and 
yet  they  may  be,  in  both  cases,  in  the  same  place. 

2.  The  saints  cannot  enter  heaven,  it  is  said,  be- 
fore they  are  judged,  and  as  the  day  of  judgment  is 
represented  to  be  after  the  resurrection,  the  saints 
cannot  enter  heaven  until  after  that,  and  consequently 
not  immediately  at  death.  We  may,  however,  con- 
sider, as  is  generally  done,  that  the  day  of  judgment 
is  only  a public  and  final  consummation  of  the  decision 
of  man’s  destiny.  Although  God  can,  and  no  doubt, 
does,  for  himself,  judge  and  decide  for  each  one  when 
he  dies,  yet  it  seems  necessary  for  the  glorious  praise 
of  his  justice  and  righteousness,  that  all  other  intel- 
ligences should  see  the  propriety  of  his  decision.  This 
is  necessary,  that  every  mouth  may  be  stopped;  and 
in  order  to  do  this  he  has  appointed  a day  in  the  which 
he  will  judge  the  world  in  righteousness  by  that  man 
whom  he  has  ordained. 

3.  It  is  also  said  that  the  condition  of  many  is  re- 
presented in  that  day  to  be  undecided.  Thus  many 
are  said  to  be  disappointed ; coming  to  be  judged,  they 
find  that  their  expectations  of  heaven  are  vain,  and 
they  say,  “ Have  we  not  prophesied,  cast  out  devils, 
and  done  many  wonderful  works  in  thy  name  ?”  Now, 
it  is  said  that  if  these  persons  had  been  in  a fixed  state 
before,  they  could  not  have  been  in  doubt  on  this 
matter.  The  force  of  this  objection  is  only  apparent. 
The  representations  of  the  judgment  are  after  the 
manner  of  men,  and  consequently  our  conceptions  of 


172 


HEAVEN. 


it  must  bo  more  or  less  according  to  what  we  are  ac- 
customed to  see  on  earth.  The  Saviour  is  warning  his 
hearers  not  to  delay  preparation  for  death ; and,  in 
order  to  impress  his  solemn  exhortation,  tells  them 
that  many  will  find  themselves  disappointed  in  their 
expectations  in  reference  to  the  final  decision  of  their 
Judge,  and  that  their  hopes  of  heaven,  being  built  on 
the  sand,  wTill  fail  at  last.  It  does  no  more  exclusively 
refer  to  that  day  than  the  many  warnings  to  prepare 
to  meet  the  Son  of  man  refer  to  the  time  of  his  second 
coming.  He  is  always  coming,  and  to  prepare  for 
death,  is  to  prepare  to  meet  him.  So  to  find  ourselves 
deceived  at  the  day  of  death,  is  the  same  as  to  find 
ourselves  deceived  at  the  day  of  judgment. 

4.  Again,  it  is  said,  that  in  some  cases  the  full 
effects  and  consequences  of  persons’  actions  are  not 
fully  worked  out  when  persons  die.  Thus,  for  in- 
stance, it  is  known  that  the  labours  and  writings  of 
many  infidels,  who  are  long  since  dead,  are  still  work- 
ing for  evil ; and  on  the  other  hand,  the  labours  and 
writings  of  many  good  men  are  still  working  out  good. 
These  consequences  must,  in  a certain  sense,  come 
into  the  consideration  of  their  punishment  or  reward. 
Hence  it  is  thought  their  destiny  cannot  immediately 
be  decided.  But  to  this  it  may  be  replied,  that  God, 
who  judges,  knows  how  these  consequences  will  work 
themselves  out,  and  is  able,  therefore,  to  give  a just 
judgment  as  well  at  the  day  of  death  as  at  the  end 
of  the  world.  At  the  last  day,  when  all  consequences 
have  run  out  their  history,  it  will  be  proper  that  they 
should  be  exhibited  in  a solemn  public  judgment,  that 
all  may  see  for  themselves  that  all  his  ways  are  just 


THE  TRUE  DOCTRINE. 


173 


and  right.  Besides,  there  is  nothing  unreasonable  or 
unscriptural  in  the  belief  that  the  happiness  of  the 
righteous  in  heaven,  and  the  misery  of  the  lost  in 
hell,  will  increase  in  exact  proportion  as  the'conse- 
quences  of  their  actions  on  the  earth  are  developing 
themselves,  until  the  day'of  judgment,  when  the  cup 
will  be  full,  and  then  the  full  draught  of  happiness  or 
misery  will  be  taken  finally  and  for  ever  ! Oh  ! what 
a moment  will  that  be  ! 

Some  additional  considerations  will  serve  more  com- 
pletely still  to  answer  these  and  other  objections,  and 
reconcile  the  serious  and  thoughtful  mind  to  the  idea 
that  the  souls  of  the  saints  are  in  heaven  before  the 
resurrection  of  the  body. 

We  shall  only  gain  proper  ideas  in  reference  to  this 
interesting  subject,  when  we  have  corrected  our  ideas 
of  heaven,  for  many  of  them  are  evidently  wrong. 
We  are  inclined  to  think  of  heaven  as  affording  to  the 
saints  a fixed  or  stereotyped  condition,  without  attach- 
ing to  it  the  idea  of  degrees  and  progression.  When 
we  maintain  that  the  saints  pass  immediately  at  death 
into  heaven,  we  do  not  mean  that  they  enter  then 
upon  their  final  condition,  or  into  their  highest  state 
of  perfection ; but  only  that  they  enter  into  that  place 
which  is  their  .final  abode.  When,  for  instance,  a child 
is  born  into  the  world,  it  is  in  the  world ; but  it  is 
limited  in  its  observations,  actions,  ideas,  capacities 
and  enjoyments,  and  yet  all  these  are  in  their  state 
perfect ; all  its  faculties  occupy  their  place  symmetri- 
cally, and  wre  have  in  the  child  a uniform,  but  not  a 
perfect  being.  Analogous  to  this,  may  be  the  primary 
stage  of  our  future  celestial  history.  The  child  is  in 
15* 


m 


IIEAVEN. 


the  world  before  it  is  born,  and  during  its  infantile 
years,  but  how  different  is  it,  and  how  different  is  the 
world  to  it,  from  what  it  will  be  when  all  its  faculties 
are  ripe  ! So  in  heaven.  TJre  child  before  self-con- 
sciousness, appears  to  enjoyvan  indistinct  and  floating 
life,  but  happy  too ; so  may  it  be  with  our  future  con- 
dition before  the  resurrection  of  the  body.  The  con- 
dition of  the  disembodied  spirit  will,  no  doubt,  be 
somewhat  isolated  and  lonely,  (in  a pleasant  sense ;) 
its  happiness  being  derived  much,  though  not  entirely, 
from  the  flow  of  its  own  harmonious  existence,  and 
not  from  its  connexion  with  things  external.  Its  fu- 
ture connexion  with  its  body  will  arrest  its  floating 
condition,  and  connect  it  again  more  consciously  with 
locality  and  materiality.  Thus  it  will  become  more 
capable  of  social  relations  and  joys ; just  as  the  child 
emerging  from  its  floating  state  in  infancy,  has  its 
social  powers  developed  by  being  furnished  with  self- 
consciousness  and  speech,  by  which  it  learns  intelli- 
gently to  separate  and  distinguish  itself  from  the 
general  mass  of  being,  which  makes  its  enjoyments 
higher  in  their  nature,  and  more  acute  and  sensible  in 
their  quality. 

Perhaps  the  state  of  the  saints  previous  to  the  re- 
surrection of  the  body,  and  in  the  first  stage  of  their 
future  being,  may  be  analogous  to  (but  of  course  higher 
than)  a state  of  ordinary  sleep,  with  active,  pleasant 
dreaming.  In  dreams,  the  spirit  acts  and  enjoys, 
unconscious  of  the  body ; and  may  we  not  suppose 
that  the  spirit  after  death  may,  to  a certain  extent, 
act  and  enjoy  without  the  body  ? Perhaps  it  may  in 
this  state  pass  profitably  and  pleasantly  through  the 


THE  TRUE  DOCTRINE. 


175 


first  stages  of  its  future  history.  It  may,  so  to  say, 
become  habituated  to  eternal  things,  and  develop  its 
spiritual  capacities  to  such  a degree  as  to  be  prepared, 
at  the  time  of  the  resurrection,  to  enter  upon  a more 
tangible  and  positive  state  of  existence.  It  may  thus, 
also,  become  acquainted  with  purely  spiritual  beings, 
and  with  the  modes  of  purely  spiritual  existence.  This 
will  be  useful,  because  the  saints  after  the  resurrec- 
tion will  be  required  to  hold  communion  with  things 
material  and  immaterial.  While  the  saint  is  in  this 
world,  in  the  body,  he  becomes  conversant  with  mate- 
rial things,  and  habituated  to  them ; now,  in  the  other 
world,  in  a disembodied  state,  previous  to  the  resur- 
rection, he  will  become  conversant  with  and  habituated 
to  purely  spiritual  existence,  so  that  after  the  resur- 
rection, when  soul  and  body  are  again  united,  he  will 
be  able  to  hold  converse  and  communion  with  either 
material  or  immaterial  existences,  at  pleasure. 

To  this  it  may  be  objected,  that  while,  those  who 
lived  in  the  early  ages  of  the  world,  would  have  a long 
time  to  remain  in  this  state  of  celestial  pupilage,  those 
who  live  in  later  ages  would  have  less,  and  those  in 
the  last  days  scarcely  any. 

This  objection,  so  far  from  militating  against  this 
idea,  most  beautifully  illustrates  and  confirms  it. 
Thus,  the  souls  of  men  are  more  developed  in  spiritual 
things  now,  and  will  be  still  more  in  future  than  they 
were  in  the  earlier  ages  of  the  world.  Those  who 
lived  in  the  morning  of  the  world,  had  very  limited 
and  indistinct  ideas  of  divine  and  eternal  things 
Their  views  of  a future  world,  especially,  wTere  exceed- 
ingly misty  and  obscure.  As  the  church  advanced, 


176 


HEAVEN. 


life  and  immortality  were  more  and  more  brought  to 
light.  Revelation  passed  from  types,  shadows,  and 
ceremonies,  into  brighter  and  clearer  realities ; and 
spiritual  conceptions  gained  a firmer  and  more  distinct 
hold  upon  the  consciousness  of  men.  The  new  dis- 
pensation was  an  advance  upon  the  old,  as  under  the 
old  the  age  of  prophecy  had  been  upon  the  law,  and 
the  law  upon  the  simple  twilight  of  the  patriarchal 
age.  In  what  a different  light  those  who  lived  after 
the  new  dispensation  dawned,  stood  from  those  under 
the  Old  Testament,  is  clear  from  what  the  Saviour 
says : “ Among  those  that  are  born  of  woman,  there 
is  not  a greater  prophet  than  John  the  Baptist;  but 
he  that  is  least  in  the  kingdom  of  God,”  (in  the  new 
dispensation,)  “ is  greater  than  he.” 

At  the  present  day,  clearer  views  are  enjoyed  than 
were  enjoyed  in  the  early  history  of  the  Christian 
church.  Let  any  one  read  the  history  of  the  patristic 
controversies,  and  he  will  see  how  the  most  learned 
stumbled  among  propositions  in  search  of  truth  which 
are  now  clearly  comprehended  by  intelligent  Sabbath- 
school  children.  And  so  it  will  be  on  into  the  future. 
Spiritual  ideas,  which  are  as  giants  to  us,  and  the  na- 
ture and  relations  of  which  we  do  not  see,  will  be 
apprehended  by  our  successors  at  once.  Thus,  under 
the  tuition  of  the  Spirit,  revelation  will  show  itself 
progressive,  and  new  things,  as  well  as  old,  in  reference 
to  the  spiritual  world,  will  be  constantly  and  succes- 
sively brought  out  of  the  treasure  of  God’s  word,  of 
which  the  divine  Spirit  is  the  commentator.  How, 
you  ask,  does  all  this  apply  to  the  subject  in  hand? 
Thus,  the  earlier  a saint  lived  in  this  world,  the  longer 


THE  TRUE  DOCTRINE. 


177 


time  for  this  heavenly  pupilage  he  will  have  in  the 
next  before  the  resurrection,  and  he  needs  more : — 
the  later  he  lived  in  this  world,  the  less  will  he  have 
in  the  other  before  the  resurrection,  and  he  needs  less. 
Thus,  those  who  enjoy  in  this  world  superior  advan- 
tages on  account  of  living  under  the  clearer  dispensa- 
tion of  divine  truth  in  the  last  ages  of  the  church, 
shall  not  have  any  advantage  over  those  who  had  less, 
on  account  of  living  in  the  first  ages,  since  those  who 
had  less  will  have  longer  time  in  the  future  world 
before  the  resurrection. 

With  this  idea  in  view,  the  passage,  in  1 Thess.  iv. 
15,  becomes  beautifully  intelligible,  “ For  this  we  say 
unto  you  by  the  word  of  the  Lord,  that  we  which  are 
alive  and  remain  unto  the  coming  of  the  Lord,  shall 
not  prevent”  (that  is,  shall  not  go  before,  anticipate, 
or  have  any  advantage  over,)  “ those  which  are  asleep 
— the  dead  in  Christ  shall  rise  first : then  ’ (when 
they  have  risen,)  “ we  which  are  alive  and  remain 
shall  be  caught  up  together  with  them  in  the  clouds, 
to  meet  the  Lord  in  the  air ; and  so  shall  we  be  ever 
with  the  Lord.”  Those  who  shall  live  in  the  last 
moment,  having  had  their  spirits  fully  enlightened  and 
prepared  for  a future  existence  in  the  brightness  of 
the  latter-day  glory  before  death,  shall  not  “ sleep” 
at  all,  for  there  will  be  no  necessity  for  it ; but  “ shall 
all  be  changed,  in  a moment,  in  the  twinkling  of  an 
eye,  at  the  last  trump.”  “ The  dead  shall  be  raised 
incorruptible,”  having  been  prepared  for  their  incor- 
ruptible body,  but  uwTe  shall  be  changed.”  1 Cor. 
xv.  51,  52. 

This  theory  may  be  seen  in  the  same  way  to  illus- 


178 


HEAVEN. 


trate  itself  consistently  when  applied  to  those  who  are 
lost.  Those  who  live  last  in  the  world,  when  superior 
light  is  around  them,  sin  against  greater  light  than 
those  who  lived  earlier,  and  are  therefore  sooner  pre- 
pared to  have  their  doleful  station  fixed  finally  in  hell, 
in  the  union  of  soul  and  body. 

The  doctrine  we  present  in  reference  to  the  condi- 
tion of  the  spirits  of  the  saints  in  heaven,  differs  from 
the  idea  of  a middle  state,  in  a third  place,  in  several 
important  particulars.  It  excludes  the  idea  of  a 
middle  place  entirely ; and  of  course  all  idea  of  pro- 
bation, which  is  generally  attached  to  it  in  some  form 
or  other.  The  state  of  the  spirit  in  heaven,  though 
imperfect,  being  the  celestial  childhood  of  the  spirit, 
is  nevertheless  final,  and  not  probationary.  Our 
enjoyments  there  will  be  in  exact  proportion  to  our 
capacity ; and  as  fast  as  our  spirits  are  unfolded  will 
our  joys  increase. 

“The  more  our  spirits  are  enlarged  on  earth, 

The  deeper  draughts  they  shall  receive  of  heaven.” 

What  an  interesting  moment  to  the  spirit  will  be 
the  moment  after  death  ! What  scenes  will  open  up 
before  it ! The  friends  will  stand  weeping  over  the 
now  tenantless  body,  but  the  spirit  is — oh ! 

My  thoughts  pursue  it  where  it  flies 
And  trace  its  wondrous  way ! 

The  Christian  need  have  no  unpleasant  anxiety 
about  what  scenes  will  open  to  him,  for  he  knows 
that  the  glory  which  will  then  break  upon  his 
astonish/ )d  spirit  will  exceed  his  keenest  anticipations. 
But  the  wicked,  alas ! for  him  at  that  awful  moment ! 


THE  TRUE  DOCTRINE.  179 

Oil ! my  soul,  come  not  thou  into  the  secret  of  his 
sorrows ! 

How  shocking  must  thy  summons  he,  0 Death ! 

To  him. — 

In  that  dread  moment,  how  the  frantic  soul 
Raves  round  the  walls  of  her  clay  tenement ; 

Runs  to  each  avenue,  and  shrieks  for  help ; 

But  shrieks  in  vain  ! How  wishfully  she  looks 
On  all  she;s  leaving,  now  no  longer  hers ! 

A little  longer;  yet  a little  longer; 

0 ! might  she  stay  to  wash  away  her  stains ; 

And  fit  her  for  her  passage  ! Mournful  sight ! 

Her  very  eyes  weep  blood  ; and  ev’ry  groan 
She  heaves  is  big  with  horror.  But  the  foe, 

Like  a stanch  murd’rer,  steady  to  his  purpose, 

Pursues  her  close,  through  ev’ry  lane  of  life; 

Nor  misses  once  the  track ; but  presses  on, 

Till  forced  at  last  to  the  tremendous  verge, 

At  cnce  she  sinks  to  everlasting  ruin ! 


CHAPTER  IY. 


qmjiatjnj  totmm  Mnnu  unit  #artjr* 


11 1 have  seen 

A curious  child,  that  dwelt  upon  a tract 
Of  inland  ground,  applying  to  his  ear 
The  convolutions  of  a smooth-lipped  shell, 

To  which,  in  silence  hushed,  his  very  soul 
Listened  intently ; and  his  countenance  soon 
Brightened  with  joy;  for,  murmuring  from  within 
Were  heard,  sonorous  cadences  ! whereby 
To  his  belief  the  Monitor  expressed 
Mysterious  union  with  its  native  sea — 

E?en  such  a shell  the  universe  itself 
Is  to  the  ear  of  faith.” 

The  spirit-world  is  inhabited  by  beings  of  a social 
order,  which  communicate  with  each  other ; do  they 
also  communicate  with  earth?  We  know  of  at  least 
three  distinct  order  of  beings  who  dwell  together  in 
heaven  in  the  highest  and  holiest  fellowships — divine, 
angelic,  and  human.  Do  they  sympathize  with  mor- 
tals ? May  the  footsteps  of  their  presence  be  seen  on 
earth  ? Does  the  light  of  their  social  influence  fall 
upon  the  path  of  human  life  ? and  is  the  animating 
power  of  their  sympathy  felt  in  the  sphere  of  human 
experience  ? In  short,  in  what  relation  does  the 

church  militant  stand  to  the  church  triumphant,  and 

(180) 


SYMPATHY  BETWEEN  HEAVEN  AND  EARTH.  181 

what  fellowship  and  sympathy  is  there  between 
them  ? 

These  are  interesting  questions;  they  are  often 
asked,  and  still  oftener  do  they  silently  employ  the 
•minds  of  men  with  the  deepest  meditations.  They 
are,  moreover,  questions  which  are  prompted  in  us  by 
a pious  spirit,  and  by  a feeling  that  Is  inseparable 
from  the  life  of  a pilgrim.  The  generation  in  which 
we  live  passes  on  around  us  towards  the  world  of  spi- 
rits; among  them  are  many  of  our  dearest  friends 
who  fade  from  our  sight  almost  daily ; in  the  earnest- 
ness of  grief  wTe  follow’  after  them  to  the  verge  of  these 
mortal  borders,  and  when  they  are  gone  entirely  be- 
yond our  sight,  wTe  ask,  Are  they  now  entirely  gone 
and  separated  from  us,  or  do  their  sympathy  and  love 
remain  with  us  as  fresh  and  warm  as  the  remembrance 
of  them  is  treasured  up  and  cherished  in  our  hearts  ? 
We  know  that  if  they  died  in  Christ  they  are  in  hea- 
ven, but  that  does  not  satisfy  our  feelings,  even  if  it 
should  satisfy  our  faith.  Though  our  minds  may  be 
quiet,  yet  our  hearts  cry  out,  Do  they  remember  us 
and  love  us  still  ? 

Tbe  impression  exists  at  the  present  day  among 
many,  and  it  seems  to  be  gaining  ground,  that  the 
present  world  and  the  w’orld  of  spirits  stand  at  a cold 
distance  from  each  other,  with  little  or  no  living  sym- 
pathy. It  seems  to  be  the  idea  of  some,  that  just  as 
a man  who,  by  some  sudden  and  fortunate  change, 
has  been  elevated  to  a higher  stage  in  society,  forgets 
all  beneath  him,  so  the  saints  vrho  die,  being  elevated 
higher,  forget  in  this  happy  change  all  the  relations 
in  which  they  formerly  stood,  take  no  more  interest 
16 


182 


HEAVEN. 


in  tlie  friendships  of  earth,  and  would  find  it  a check 
upon  their  upward  aspirations  even  to  think  of  those 
they  once  loved,  but  have  now  left  behind.  Thus  it 
is  supposed  that  though  we  look  after  them  with  the 
intensest  interest  as  they  go  up,  they  look  not  back 
on  us : though  we  love  them  still,  they  love  us  no 
'more ! 

It  is  acknowledged  that  the  two  worlds  did  once 
stand  in  very  tender  communication  with  each  other, 
and  that  the  earth  once  shared  very  largely  and  warmly 
the  sympathies  of  the  heavenly  world.  This  is  ad- 
mitted to  have  been  the  case  during  the  old  Jewish 
economy,  and  also  during  the  time  of  the  Saviour  and 
his  apostles  at  the  commencement  of  the  new  dispen- 
sation. Then  not  only  angels  appeared  among  men, 
but  also  departed  saints,  as  in  the  case  of  Moses  and 
Elias  during  the  transfiguration  on  the  mount.  Since 
then  the  gates  of  the  heavenly  world  are  supposed  to 
be  closed,  and  all  communication  to  have  ceased. 
Even  angels,  it  is  thought,  because  they  are  no  more 
seen , have  retired  from  us.  The  sentiment  of  the 
poet  that  “ angel  visits”  are 

‘‘Few  and  far  between,” 

has  become  so  popular  that  it  has  passed  into  a mu- 
sical proverb,  which  flows  in  cold  eloquence  from  the 
lips  of  all ! Even  the  pulpit  has  endeavoured  to  bap- 
tize this  poetical  infidelity,  and  accordingly  it  has 
been  set  as  a gem  into  many  an  eloquent  sermon. 
The  declaration  of  the  Psalmist  that  the  angels  have 
charge  over  us  to  keep  us  “in  all  our  ways,”  is  not 
bo  beautiful  as  the  chiming  “ few  and  far  between” 


SYMPATHY  BETWEEN  HEAVEN  AND  EARTH.  183 

of  the  poet ! It  may  be  beautiful  poetry,  but  it  is 
cold  theology ; and  it  is  a sentiment  that  could  only 
become  popular  in  a rationalistic  age. 

There  was  a time  when  heaven  “ for  a little  while” 
withdrew  its  sympathies  from  the  earth,  and  in  a 
manner  spurned  it  from  its  presence.  0 ! what  a 
night  of  despair  was  that ! It  was  when  man  had 
sinned,  and  was  driven,  in  consequence  of  his  sin, 
from  the  presence  of  God.  Not  only  did  God  retire, 
but  all  heaven  put  frowns  of  anger  on.  The  angels, 
which  had  no  doubt  before  been  the  companions  of  the 
happy  pair  in  paradise,  were  commissioned  with  orders 
and  power  to  banish  them  from  Eden.  See  heaven 
and  earth  separate  ! See  God  retire  ! See  Adam  and 
Eve,  now  fallen,  the  other  way 

ie  With  wand’ring  steps  and  slow, 

Through  Eden  take  their  solitary  way.’7 

Alas  ! was  ever  an  hour  like  that  ? Eden  lost ! God’s 
favour  lost ! Communications  with  heaven  closed ! 
Paradise  guarded  with  the  flaming  sword  of  the  che- 
rubim turning  every  way,  forbidding  man  to  return  to 
that  place  late  so  lovely,  so  full  of  heaven.  How 
dreadfully  do  their  countenances  reflect  the  holy  dis- 
pleasure of  that  God,  wThose  will  they  are  executing 
against  man ! But  oh  ! how  dark  and  dreary  to  Adam 
and  Eve  is  a world  without  a God  ! They  look,  first 
upon  the  wilderness  before  them,  deepening  in  gloom 
as  their  despairing  hearts  sink  within  them,  and  then 
they  cast  a last  wishful,  but  almost  hopeless  glance 
back  upon  the  Eden  from  which  they  are  novr  banish- 
ed. A sad  farewell ! 


184 


HEAVEN. 


God,  however,  only  retired  and  made  the  heavens 
black  between  him  and  fallen  man  for  a time,  to  give 
him  a faint  idea  of  what  the  earth  is  without  the  light 
and  sympathy  of  heaven.  Soon,  however,  God  began 
gradually  to  visit  the  earth  again  in  its  night  time. 
Soon  heaven  began  again  to  dawn  some  rays  of  hope 
upon  the  world,  and  to  promise  a restoration  of  that 
sympathy  which  had  been  lost.  Though  the  way  to 
heaven  through  paradise  remained  barred,  yet  some 
intimations  of  a “new  and  living  way”  were  early 
given.  The  promise  that  the  seed  of  the  woman  should 
bruise  the  serpent’s  head,  though  it  afforded  not  much 
light,  as  its  import  must  have  been  but  little  under- 
stood, yet  it  was  one  star  upon  which  the  eye  could 
rest  in  a world  where  all  else  was  dark.  Abel  received 
a smile  upon  his  sacrifice.  Soon  the  intimations  of 
returning  sympathy  on  the  part  of  heaven  became  so 
encouraging,  that  men  looked  with  confidence  upward, 
and  “began  to  call  upon  the  name  of  the  Lord.” 
Enoch  and  Noah  found  grace  in  his  sight,  enjoyed  his 
favour,  and  “ walked  with  God  !”  Abraham  was  visited 
with  glorious  promises  in  the  midst  of  the  idolatry  of 
Chaldea;  he  besieged  heaven  for  favours  and  won 
them ; and  he  entertained  some  heavenly  visiters  in 
his  tent  in  the  plains  of  Mamre.  Lot  was  favoured 
with  angelic  visits,  and  shared  their  warmest  interest 
in  his  behalf.  Isaac  received  assurances  of  heavenly 
sympathy,  protection,  and  favour.  Thus  all  along, 
and  in  various  ways,  did  signs  appear  that  heaven  and 
earth  wrere  again  approaching  each  other.  Happy 
prospect ! 

Most  beautifully,  most  clearly,  and  most  swrectty 


SYMPATHY  BETWEEN  HEAVEN  AND  EARTH.  185 

prophetic,  however,  was  the  sympathy  which  should 
again  be  established  between  heaven  and  earth,  repre- 
sented to  Jacob  in  a dream  when  flying  before  his 
angry  brother  Esau  towards  Haran.  Oh ! what  a 
vision  was  that  — in  the  wilderness,  and  at  night ! 
Weary  in  his  journey,  and  in  loneliness  of  spirit,  “he 
lighted  upon  a certain  place  — and  he  took  of  the 
stones  of  that  place  and  put  them  for  his  pillows,  and 
lay  down  in  that  place  to  sleep  !”  Is  that  a place  for 
visions  ? No  doubt  the  highest  blessing,  after  the 
sense  of  God’s  favour,  for  which  Jacob  hoped,  was 
that  he  might  find  oblivion  for  his  troubles,  and 
strength  for  his  weary  limbs  in 

ee  Tired  nature’s  sweet  restorer,  balmy  sleep!” 

God,  however,  had  his  eye  upon  the  outcast  pilgrim. 
Was  Jacob  alone?  He  thought  so,  for  he  felt  for- 
saken, and  it  seems  not  to  have  entered  his  mind  that 
God  was  in  that  place,  and  that  it  was  the  gate  of 
heaven.  How  similar  are  the  circumstances  of  lone- 
liness which  surround  him,  to  those  which  surrounded 
Adam  and  Eve  when  they  spent  the  first  night  outside 
of  Eden  ! The  wrath  of  Esau,  like  the  flaming  sword 
of  the  cherubim,  forbade  return.  Like^  them,  Jacob 
was  lingering  with  feelings  of  indescribable  anxiety 
. and  suspense  upon  the  dreadful  border  between  hope 
and  fear.  Like  them  the  wilderness  is  around  and 
before  him.  “Thou  hast  visited  me  in  the  night, ” 
exclaimed  David,  when  light  from  the  smiling  presence 
of  the  Lord  dispersed  the  darkness  of  his  soul ; and 
so,  soon  after,  could  Jacob  exclaim  with  joyful  sur- 
prise. Under  weariness  and  trouble,  in  spite  of  his 

16* 


18G 


HEAVEN. 


hard,  cold  pillow,  the  spirit  of  sweet  slumbers  spread 
its  wings  over  him,  dispersed  his  cares,  and  calmed 
his  soul.  As  he  slept,  “he  dreamed,  and  behold,  a 
ladder  set  upon  the  earth,  and  the  top  of  it  reached 
to  heaven':  and  behold,  the  angels  of  God  ascending 
and  descending  on  it ! And  behold,  the  Lord  stood 
above  it!”  And  what  delightful  promises  he  spake 
to  the  lonely  sleeper ! but  not  to  him  alone,  to  all  his 
posterity.  Here,  in  a vision  of  the  night,  God  made 
known  to  Jacob  that  there  was  a communication  open 
between  heaven  and  earth,  that  the  angels  of  God 
ascended  and  descended  continually,  and  that  tins 
should  continue  until  through  his  seed  all  the  families 
of  the  earth  had  received  heavenly  blessings.  When 
Jacob  awoke  out  of  his  sleep,  he  found  that,  instead 
of  being  alone,  as  he  supposed,  God  had  been  in  that 
place,  and  he  knew  it  not.  Instead  of  lying  in  a for- 
saken wilderness,  he  had  been  lying  at  the  gate  of 
heaven ! 

This  communication  between  heaven  and  earth  which 
wras  thus  shadowed  forth  in  Jacob’s  prophetic  dream, 
was  realized  in  part  during  the  history  of  the  Jews 
down  to  the  time  of  the  incarnation.  We  feel,  when 
we  read  the  history  of  the  Old  Testament,  that  God 
and  the  heavenly  inhabitants  visited  the  earth,  sym- 
pathized and  communed  with  men  in  the  freest  and  • 
most  natural  way.  The  same  was  the  case  during  the 
time  the  Saviour  sojourned  on  earth,  extending  also 
over  that  period  occupied  by  the  ministry  of  the 
apostles.  That  this  communion  should  afterwards 
continue,  is  declared  by  the  Saviour  when  he  says,  in 
evident  allusion  to  the  vision  of  Jacob,  “Hereafter 


SYMPATHY  BETWEEN  IIEAVEN  AND  EARTH.  187 

shall  ye  see  heaven  open,  and  the  angels  of  God 
ascending  and  descending  upon  the  Son  of  man.” 
John  i.  51.  He  would  take  the  place  of  Jacob  as  his 
antetype,  the  head  of  a new  seed,  and  continue  his 
presence  on  earth  in  the  church  which  is  his  body ; 
thus  he  would  ensure  to  them  the  continued  sympathy 
of  heaven,  and  constant  visits  from  the  upper  world. 
That  they  have,  from  that  time  till  now,  been  minis- 
tering spirits  to  saints  on  earth,  none  but  an  infidel 
can  doubt. 

It  is  sin  which  separates  man  from  God,  and  which 
consequently  hinders  that  intimate  and. conscious  com- 
munion between  heaven  and  earth  which  existed  when 
man  was  in  a state  of  holy  innocence,  and  which  is 
again  restored,  in  part,  in  the  economy  of  salvation. 
When  our  .first  parents  were  in  their  holy  state,  God 
was  their  companion ; he  vTalked  in  the  garden  in  the 
cool  of  the  day,  and  no  doubt  as  long  as  their  hearts 
were  right  toward  him,  they  met  him  with  confidence 
and  sought  his  presence  with  great  delight.  But  sin,- 
that  great  evil,  separated  them  from  God.  As  soon 
as  they  had  sinned,  a consciousness  of  guilt  and  a sense 
of  shame  and  unworthiness  took  possession  of  their 
hearts,  and  they  44  hid  themselves  from  the  presence 
of  the  Lord  God  amongst  the  trees  of  the  garden.” 
If  angels  before  had  been  visiters  to  that  paradise  of 
delights,  they  too  retired,  for  what  fellowship  has  light 
with  darkness,  and  what  communion  can  holy  beings 
enjoy  with  such  as  are  defiled  with  sin  ? Although 
God  had  not  entirely  cast  them  off,  yet  they  had  no 
more  confidence  in  his  presence  ; shame  and  guilt  be- 
gat fear,  fear  cast  out  love,  and  when  love  is  gone  no 


188 


HEAVEN, 


desire  for  communion  remains.  Thus  when  a person 
whom  we  have  befriended  has  treated  us  despitefully 
in  a secret  way,  though  we  show  no  signs  of  hatred 
towards  him,  yet  he  will  avoid  us  and  separate  him- 
self from  us. 

Sin  is  still  the  same.  The  prodigal  still  loves  a far 
country  more  than  the  tender  endearments  of  his 
father’s  house.  The  farther  he  removes  from  God, 
the  less  communion  will  there  be  between  them ; the 
less  he  loves  him,  the  less  will  he  see  his  footsteps  in 
the  earth  or  hear  his  voice.  So  far  from  delighting 
in  the  presence  of  God,  the  wicked  man  would  rather 
have  rocks  and  mountains  to  fall  upon  him  and  hide 
him  from  his  presence.  Is  it  a wonder,  then,  that 
heaven  and  earth  have  taken  such  a sad  farewell  of 
each  other  ? When  heaven  makes  a gentle  approach 
to  seek  fellowship  with  man,  he  closes  his  eyes,  ears, 
and  heart,  falls  upon  the  earth,  hides  his  face  in  the 
dust  from  God,  and  cries,  66  Depart  from  me,  for  I 
desire  not  the  knowledge  of  thy  ways !” 

That  some  men  do  not  desire  such  an  intimate  fel- 
lowship between  heaven  and  earth  to  exist,  and  that 
they  do  not  seek  after  it  and  love  it,  is  no  evidence 
that  it  does  not  exist.  “ The  secret  of  the  Lord  is 
with  them  that  fear  him,”  and  he  reveals  himself  to 
them  as  he  does  not  to  the  world.  Neither  is  the  fact 
that  Christians  themselves  are  so  little  conscious  of  it, 
an  evidence  that  such  communion  is  not  possible : it 
is  only  an  evidence  that  they  do  not  live  up  to  their 
privileges.  We  may  live  in  the  midst  of  a community 
in  which  the  most  excellent  and  refined  society  exists, 
and  yet  we  may  not  share  in  its  advantages ; we  may 


SYMXATHY  BETWEEN  IIEAYEN  AND  EARTH.  189 

not  even  be  conscious  of  its  existence.  The  reason 
simply  is,  that  we  have  not  been  introduced  into  it ; 
and  the  reason  why  we  are  not  introduced  into  it,  is 
either  because  we  are  not  worthy  of  it,  or  because  we 
have  not  sought  it  in  the  proper  way.  So  here.  We 
are  surrounded  with  spiritual  beings,  they  are  not  only 
ascending  and  descending  from  heaven  to  earth,  and 
from  earth  to  heaven,  but  they  also  encamp  around 
us,  attend  us  in  all  our  ways  with  their  holy  ministra- 
tions: we  are  capable  of  feeling  and  enjoying  their 
presence,  and  of  being  introduced  into  their  mysterious 
companionship ; but  our  affections  are  too  gross,  our 
conceptions  too  dull  and  earthly. 

We  saw  in  a previous  chapter  that  heaven,  as  to  its 
locality,  is  at  a distance  from  the  earth,  so  that  the 
Saviour,  in  ascending  to  it,  ascended  far  above  all 
heavens.  In  space,  therefore,  and  as  a part  of  God’s 
physical  universe,  heaven  is  removed  from  the  earth. 
This  distance  in  space,  however,  is  no  more  a hin- 
derance  to  the  existence  of  social  sympathies  than  it 
is  to  the  existence  of  physical  dependence.  It  is  not 
improbable,  as  has  been  supposed,  that  heaven  is 
located  on  the  central  orb  of  the  universe that  all 
systems  with  their  subordinate  planets  revolve  around 
and  are  balanced  by  it,  as  our  earth  and- the  other 
planets  of  the  solar  system  revolve  around  and  are 
balanced  by  the  sun.  All  the  orbs  in  the  universe, 
and  our  earth  with  them,  must  be  united  to  that  cen- 
tral orb  by  the  laws  of  gravitation,  and  are  kept  in 
balance  by  centripetal  and  centrifugal  force.  Here 
is  mutual  relation,  connexion,  and  dependence,  as 
mysterious  as  any  social  sympathy  would  be  at  the 


190 


HEAVEN. 


same  distance.  The  existence  of  such  physical  de- 
pendence, on  the  supposition  that  heaven  is  such  a 
central  orb,  is  sure.  Indeed,  whatever  place  heaven 
may  occupy  in  the  physical  universe,  our  globe,  as 
part  of  the  great  whole,  must  be  united  to  it  by  secret 
mysterious  connecting  laws.  Why  then  should  we 
doubt  the  existence  of  a medium  through  which  the 
living  beings  which  dwell  on  these  orbs  can  communi- 
cate with  each  other  ? Even  embodied  spirits,  as 
among  men,  are  capable  of  annihilating  space,  as  in 
the  case  of  the  magnetic  telegraph,  and  of  instituting 
almost  momentary  communion  between  the  greatest 
distances.  Suppose  death  should  invade  a family  at 
one  end  of  the  magnetic  line,  a related  family  at  the 
other  end,  thousands  of  miles  off,  could  be  invited  to 
mingle  their  tears  of  sympathetic  sorrow  with  those 
bereft  at  the  dying  moment,  before  the  first  gush  of 
their  grief  had  subsided  ! 

If  the  physical  world  can  furnish  such  astonishing 
media  of  communication,  how  shall  a proper  medium 
fail  in  the  world  of  spiritual  existence  ? The  physical 
connexion  which  we  know  to  exist  by  laws  of  attrac- 
tion and  gravitation  between  the  different  orbs  in  the 
universe,  affords  a strong  presumptive  proof  that  there 
is  also  a moral  and  social  connexion.  Or  shall  we 
make  the  strange  and  unnatural  supposition,  that 
these  worlds  are  physically  united  and  dependent  on 
each  other,  but  that  no  social  sympathy  is  possible  ? 
It  is  much  more  reasonable  to  conclude,  that  God  has 
created  this  physical  universe,  and  connected  it  by 
laws  of  mutual  dependence  as  a platform  for  a vast 
social  economy,  constituted  by  the  intelligences  of 


SYMPATHY  BETWEEN  HEAVEN  AND  EARTH.  191 

these  different  worlds.  If  the  introduction  of  sin  into 
our  world  has  so  long  hindered  us  from  realizing  this 
blessed  fact,  it  is  no  evidence  that  this  must  always 
be  the  case.  In  and  by  the  Church,  our  fallen  world 
must  again  be  restored  into  proper  sympathy  with  the 
unfallen  universe — especially  with  heaven.  When  we 
enter  her  mysterious  and  holy  communion,  then  we 
“ are  come  unto  mount  Sion,  and  unto  the  city  of  the 
living  God,  the  heavenly  Jerusalem,  and  to  an  innu- 
merable company  of  angels,  to  the  general  assembly 
and  church  of  the  first-born  wdiich  are  wTritten  in  hea- 
ven, and  to  God  the  judge  of  all,  and  to  the  spirits  of 
just  men  made  perfect,  and  to  Jesus  the  mediator  of 
the  new  covenant.” 

It  has  been  already  remarked,  that  heaven  is  inha- 
bited, so  far  as  we  know,  by  three  orders  of  intelli- 
gences— divine,  angelic,  and  human.  We  come  now 
to  inquire  in  what  relation  we  stand  to  each  of  these, 
while  we  are  here  on  earth,  and  what  is  the  nature 
of  their  sympathies  with  us,  and  of  ours  with  them. 
Have  we  any  communion  with  them  ? and  if  we  have, 
What  is  its  nature  ? and  in  what  way  do  we  enjoy  it  ? 
Are  these  beings  present  on  the  earth,  and  how? 
Reflections  on  these  subjects  cannot  fail  to  bring  us 
consciously  near  to  the  awful  world  of  spirits ; and 
will  have  a tendency  to  make  us  feel  that  heaven  and 
earth  are  not  so  coldly  related  as  cold  and  unreflect- 
ing hearts  are  ready  to  imagine. 


192 


HEAVEN. 


SECTIONT  I. 

DIVINE  SYMPATHY. 

u The  grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  communion  of  the  Holy  Ghost  be  with  you  all.  Amen/' 
— Paul. 

“ There  are  three  that  bear  record  in  heaven,  the 
Father,  the  Word,  and  the  Holy  Ghost:  and  these 
three  are  one.”  These  three  communicate  with  earth. 
They  are  one  in  essence,  but  three  in  person ; they 
are  one  in  object,  but  diverse  in  their  operations. 
Each  one’s  presence  on  the  earth,  and  each  one’s  com- 
munion and  sympathy  with  us,  has  something  in  it 
peculiarly  his  own.  Hence  says  the  apostle,  when  he 
assures  the  saints  at  Corinth  of  the  sympathy  of  these 
divine  persons,  “ The  grace  of  the  Lord  Jesus  Christ, 
and  the  love  of  God,  and  the  communion  of  the  Holy 
Ghost,  be  with  you  all.”  Let  us  see  what  is  the  na- 
ture of  each  one’s  presence  on  the  earth,  and  what  is 
the  nature  of  each  one’s  sympathy  with  us. 

“ Truly  our  fellowship  is  with  the  Father.”  God 
the  Father  dwells  in  heaven.  Though  he  is  every- 
where present,  yet  the  Bible  conveys  the  idea  that  he 
is  present  in  heaven  in  a peculiar  way,  in  such  a way 
as  he  is  present  nowhere  else.  He  dwelt  of  old  at 
Jerusalem  in  the  awful  cloud  between  the  cherubim, 
as  he  did  not  in  all  the  earth  beside ; so  also  he  dwells 
in  the  holiest  of  all  in  heaven  as  he  does  not  in  any 
other  part  of  the  universe.  Behold  “ heaven  is  his 
throne,  the  earth  is  his  footstool.”  Heaven  is  the 
centre  of  his  operations,  and  perhaps  we  might  say 


DIVINE  SYMPATHY. 


193 


of  liis  being.  If  God  is  thus  peculiarly  in  heaven, 
and  we  are  upon  the  earth,  how  can  it  be  said  that 
our  fellowship  is  with  the  Father?  There  must  be  a 
mode  of  his  presence  on  earth.  Proper  views  of  his 
omnipresence  will  at  once  solve  this  difficulty.  From 
heaven  his  presence,  and  with  his  presence  his  tender 
mercies,  extend  over  all  his  works.  Every  part  of  the 
universe  is  bound  to  his  throne,  and  looks  towards  it, 
and  all  is  transfused  with  the  power,  the  love,  the 
light,  and  the  joy  of  his  presence.  His  presence  is 
therefore  really  upon  earth  in  all  places ; and  between 
all  beings  to  which  his  presence  extends,  and  the  great 
central  throne  of  his  being,  there  must  be  a living 
communication.  In  this  sense,  it  is  truly  said,  in  him 
all  things  live,  and  move,  and  have  their  being.  The 
earth,  then,  as  the  sphere  of  human  life,  stands  in 
the  radiant  circle  of  his  presence.  How  awfully  near 
him  are  we ! 

What  is  near  ? God.  He  is  near  in  that  which 
constitutes  his  essential  nature,  and  that  is  love.  “ The 
love  of  God,”  says  Paul,  “be  with  you.”*  God  is 
love.  His  love,  therefore,  is  omnipresent.  Of  his 
presence  in  this  way,  we  may  be  the  most  sweetly 
conscious,  even  by  observing  the  presence  and  opera- 
tions of  his  plastic  hand  in  the  world  around  us.  It 
is  not  Pantheism  on  the  one  hand,  nor  poetry  on  the 
other,  when  we  say  that  God  is  in  everything  around 
us.  We  may  safely  say  of  the  seasons  in  nature — 

“ These,  as  they  change,  Almighty  Father,  these 
Are  but  the  varied  God.  The  rolling  year 
Is  full  of  Thee.  Forth  in  the  pleasing  spring  < 

Thy  beauty  walks,  thy  tenderness  and  love,” 

17 


194 


HEAVEN. 


Every  germ  that  is  evolving,  every  flower  that  blooms, 
presents  to  us  the  moving  presence  of  God.  God  is 
not  the  grass,  neither  is  the  grass  God,  but  it  is  God 
that  “ clothes  the  grass.”  God  is  not  the  flower, 
neither  is  it  a part  of  God,  but  it  is  God  which  “ ar- 
rays” it  with  colours  of  loveliness  far  exceeding  Sojo- 
mon  in  all  his  glory.  If  it  is  God  who  clothes  the 
grass  and  paints  the  flower,  then  his  presence  is  there 
where  the  grass  is  clothed,  and  where  the  flower  is 
painted.  It  may  be  said  that  this  is  done  by  the  laws 
of  nature,  and  that  God’s  actual  presence  there  is  not 
necessary  to  produce  such  effects.  I ask,  has  God 
then  made  of  these  laws  of  nature  independent  gods, 
who  create  by  their  own  power  ? Is  it  not  rather  his 
presence,  which  filleth  all,  that  animates  these  laws 
and  makes  them  operative  ? where  they  are  operative, 
therefore,  there  is  his  presence.  Whenever  we  con- 
ceive of  the  operations  of  the  laws  of  nature  in  the 
world,  as  disconnected  with  the  power  of  his  imme- 
diate presence,  at  the  place  vThere  such  operations 
take  place,  we  deny  practically  his  omnipresence. 
The  omnipresence  of  his  power  is  the  basis  of  all  be- 
ing. The  omnipresence  of  his  love  is  the  ground  of 
all  our  fellowship  with  him ; and  it  is  because  God  is 
love,  and  omnipresent  in  that  love,  that,  even  here  on 
earth,  our  fellowship  is  truly  with  the  Father. 

We  read  of  a traveller  who  lost  himself  amid  the 
arid  sand  deserts  of  Africa.  He  sought  long,  but  in 
vain,  for  a path  by  which  to  find  again  the  habitations 
of  man.  Struggling  amid  hot  and  yielding  sand,  he 
^became  at  last  so  weary  and  so  parched  with  thirst 
that  he  despaired.  He  prayed  to  Heaven  for  help, 


DIVINE  SYMPATHY. 


195 


but  it  seemed  to  him  that  he  was  entirely  cut  off  from 
heaven.  He  felt  as  if  the  divine  presence  did  not 
extend  to  that  desolate  place.  At  last,  looking  around 
for  a place  where  he  might  lie  down  and  die  forsaken, 
as  he  supposed,  alike  by  heaven  and  earth,  his  eye  fell 
upon  a solitary  flower  that  hung  beside  a stone  in  that 
waste  of  sandy  desolation.  u God  is  here !”  he  ex- 
claimed, “ God  is  here  P He  had  now  a proof  that 
even  that  place  was  not  cut  off  from  heavenly  sympa- 
thies. His  heart  became  buoyant,  and  his  limbs 
strong ; he  took  heart  to  go  on  with  fresh  hopes,  and 
soon  he  reached  an  oasis  where  he  refreshed  himself 
with  water,  and  rested  in  the  shade:  he  was  after- 
wards taken  up  by  a passing  caravan,  and  reached 
safely  his  home  and  his  friends.  Was  lie  mistaken 
when  he  said,  on  seeing  the  flower,  “ God  is  here !” 
That  blooming  flower  was  hiS  manifestation  there ; it 
was  the  evidence  of  his  life-giving  presence  there  in 
the  desert.  He  felt,  and  properly  so,  that  if  that 
flower  stood  in  living  connexion  with  Him  in  heaven 
who  made  it  bloom,  that  he  too  might  be  assured  of 
the  presence  of  heavenly  sympathy.  Under  a 
sense  of  this  fact,  ever  cheerful,  the  Christian  may 
sing  — 

il  Should  fate  command  me  to  the  utmost  verge 
Of  the  green  earth,  to  distant  barbarous  climes; 

Rivers  unknown  to  song;  where  first  the  sun 
Gilds  Indian  mountains,  or  his  setting  beam 
Flames  on  th7  Atlantic  isles  : 7tis  naught  to  me  : 

Since  God  is  ever  present,  ever  felt, 

In  the  void  waste  as  in  the  city  full ; 

And  where  He  vital  breathes  there  must  be  joy.” 


196 


HEAVEN. 


He  who  firmly  believes  in  the  omnipresence  of  God, 
as  exhibited  in  the  cxxxixth  Psalm,  can  have  no  diffi- 
culty in  believing  the  possibility  of  saints  on  earth 
having  fellowship  with  the  Father.  “ Thou  compassest 
my  path  and  my  lying  down — Whither  shall  I go  from 
thy  Spirit  ? or  whither  shall  I flee  from  thy  presence  ? 
If  I ascend  up  into  heaven,  thou  art  there  : if  I make 
my  bed  in  hell,  behold,  thou  art  there.  If  I take  the 
wings  of  the  morning,  and  dwell  in  the  uttermost  parts 
of  the  sea ; even  there  shall  thy  hand  lead  me,  and 
thy  right  hand  shall  hold  me.  If  I say,  Surely  the 
darkness  shall  cover  me ; even  the  night  shall  be  light 
about  me.  Yea,  the  darkness  hideth  not  from  thee  ; 
but  the  night  shineth  as  the  day : the  darkness  and 
the  light  are  both  alike  to  thee.” 

Proper  views  of  God’s  providence  will  no  less  aid 
us  in  getting  proper  ideas  of  God’s  omnipresent  love. 
By  the  providence  of  God,  we  understand  “ the  al- 
mighty and  everywhere  present  power  of  God; 
whereby,  as  it  were  by  his  hand,  he  upholds  and  go- 
verns heaven,  earth,  and  all  creatures ; so  that  herbs 
and  grass,  rain  and  drought,  fruitful  and  barren  years, 
meat  and  drink,  health  and  sickness,  riches  and  po- 
verty, yea,  all  things  come  not  by  chance,  but  by  his 
fatherly  hand.”  We  are  the  subjects  of  this  provi- 
dence, and  so  far  as  we  share  in  it,  we  share  the  sym- 
pathy and  fellowship  of  the  author  of  it.  His  provi- 
dential presence  is  clearly  seen  and  warmly  and 
joyfully  felt  on  the  ’’earth. 

The  providence  of  God  is  employed  in  upholding, 
and  also  in  governing,  not  only  the  physical  world, 
but  also  all  living  creatures.  In  upholding  the  phy- 


DIVINE  SYMPATHY. 


197 


sical  world,  it  must  extend  to  the  smallest  atom ; for 
in  an  atom  itself  there  can  be  no  inherent  power  to 
sustain  itself.  If  God  weighs  the  hills  in  a balance, 
he  must  weigh  every  particle  of  sand  of  which  it  is 
composed ; if  he  sustains  the  mighty  orbs  of  heaven, 
he  must  sustain  also  the  smallest  material  particle  in 
them.  If  all  the  atoms  of  the  universe  together,  as  a 
whole,  can  generate  no  sustaining  power,  but  need 
themselves  as  a whole  to  be  sustained,  how  can  any 
one  atom  generate  such  power  ? In  this  respect,  the 
whole  is  as  helpless  as  the  least  atom  of  which  it  is 
composed.  As  the  providential  presence  of  God  in 
the  earth  must  extend  to  the  smallest  particle  of  matter, 
so  must  it  also  extend  to  all  life,  and  comprehend  the 
smallest  event  in  the  history  of  man.  In  each  event 
of  life,  however  insignificant  it  may  seem,  we  must 
trace  the  moving  hand  of  God.  Even  the  hairs  of  our 
head  are  all  numbered,  and  one  falls  to  the  ground 
only  when  God  permits.  The  giving  of  a cup  of  cold 
water  in  the  name  of  a disciple,  God  marks  for  a re- 
WTard  ; and  when  a bow  is  drawn  at  a venture,  the  un- 
erring hand  of  Him  who  rules,  the  universe  takes  charge 
of  it,  and  directs  it  to  the  place  where  it  will  accom- 
plish its  purpose. 

Thus  every  event,  however  insignificant,  which  gives 
the  least  turn  to  the  current  of  our  life,  is  the  beckoning 
hand  of  God.  Every  adversity  which  starts  up  in  our 
way  to  check  us,  is  like  the  angel  who  stood  with 
drawn  sword  in  the  way  of  Balaam.  Yes,  every  joy 
and  every  sorrow  that  meet  us  in  life,  may  be  looked 
upon,  the  former  as  the  smile,  and  the  latter  as  the 
loving  reproof  of  our  heavenly  Father.  Having  a 
17* 


198 


HEAVEN. 


clear  and  true  conception*  of  God’s  providential  pre- 
sence in  the  world,  we  shall  feel  ourselves  beset  on  all 
sides  with  the  whispers,  and  the  wooings  of  Him  whose 
presence  fills  immensity.  This  is  to  us  a conscious 
evidence  of  God’s  nearness  to  us  on  earth,  and  a plain 
proof  that  we,  who  are  the  subjects  of  his  providential 
government,  share  in  the  sweetest  manner  in  his  divine 
sympathies.  A dear  friend  who  attends  us  with  his 
kindness  and  with  his  counsel,  is  not  more  really  near 
us  than  our  heavenly  Father  with  his  providential 
sympathies.  We  may  feel  his  nearness  as  really  and 
as  sensibly  as  we  feel  in  sickness  the  cooling  hand  of 
a fellow-being  upon  our  fevered  brow*. 

When  Count  Zinzendorf,  the  pious  Moravian  mis- 
sionary, went  up  the  North  Branch  of'  the  Susque- 
hanna to  preach  to  the  Indians,  the  country  was  yet  a 
waste  howling  wilderness — 

Where  nothing  dwelt  but  beasts  of  prey, 

And  men  as  fierce  and  wild  as  they. 

One  evening  he  struck  up  his  tent  on  the  banks  of  the 
river  in  the  valley  of  Wyoming ; he  kindled  a fire  in 
it,  spread  his  blankets  on  the  ground,  and  sat  upon 
them  absorbed  in  thought.  That  same  night  the  In- 
dians of  the  valley  had  laid  a plot  to  kill  him.  They 
went  in  a band  to  his  tent.  Silently  they  creep  up 
and  look  in  between  the  folds  into  the  tent.  Murder 
is  in  their  hearts ! But  what  a sight ! There  he  sits, 
the  holy  man,  in  deep  thought,  his  time-honoured 
locks  hanging  upon  his  shoulders,  and  a heavenly 
serenity  playing  upon  his  face.  A huge  serpent,  at- 
tracted by  the  fire,  is  crawling  over  his  leg ; but  he 


DIVINE  SYMPATHY. 


199 


heeds  neither  the  serpent  nor  the  Indians.  Why 
should  he — “ There  shall  no  evil  befall  thee,  neither 
shall  any  plague  come  nigh  thy  dwelling!”  There 
he  sits ; how  easy  it  would  be  for  the  Indians  to  ac- 
complish their  murderous  intentions,  for  he  is  not 
aware  of  their  presence.  But  they  do  not,  for  the 
presence  of  God’s  providential  love  is  there,  and  will 
operate  in  its  own  way.  See ! they  are  whispering  to 
each  other  outside  of  the  tent,  after  they  have  long 
stood  in  breathless  silence  and  astonishment — “ That 
man  is  protected  by  the  Great  Spirit,  and  wTe  cannot 
injure  him!”  They  retire,  and  not  until  some  time 
afterwards,  did  the  missionary  find  out  that  they  had 
been  there.  When  they  became  his  friends,  they  told 
him. — Now  was  not  God’s  presence  really  there  in  the 
wilderness?  Yes.  As  sure  as  the  mouth  of  that  ser- 
pent was  closed,  and  as  sure  as  the  hearts  of  those 
Indians  were  changed  from  the  daring  deed  of  murder, 
so  sure  wTas  the  cause  there  by  which  these  effects 
were  produced.  And  what  was  that  cause  ? It  was 
the  same  God  who  closed  the  mouths  of  the  lions, 
when  Daniel  was  cast  in  among  them ; it  was  the  same 
God,  which  opened  the  heart  of  Lydia,  that  disposed 
the  hearts  of  those  murderous  Indians  with  pity  to- 
wards the  Lord’s  anointed.  Zinzendorf,  like  Jacob, 
could  say,  “ Surely  the  Lord  is  in  this  place!”  His 
presence  was  there  as  really  as  was  the  deliverance 
which  was  effected  by  it. 

Such  is  our  fellowship  with  God  the  Father; — but 
our  fellowship  is  not  only  with  the  Father,  but  also 
“with  his  Son  Jesus  Christ.”  Jesus  Christ  is  a 
mediator  not  only  between  God  and  sinners,  but  be- 


200 


HEAVEN. 


fcween  heaven  and  earth,  between  God  and  the  world, 
between  the  finite  and  the  infinite,  between  the  crea- 
ture and  the  Creator.  In  his  mediatorial  person  all 
these  meet  in  the  most  complete  harmony.  Such  is 
his  mysterious  being,  that  he  unites  in  himself  heaven 
and  earth.  When  he  was  on  earth,  he  could  say,  1 
am  “the  Son  of  man  which  is  in  heaven. ” And  after 
he  has  ascended  into  heaven,  he  can  say  to  his  people 
on  earth,  “ Lo,  I am  with  you  always,  even  unto  the 
end  of  the  world/’  He  is  now  in  heaven  as  the  proper 
home  and  centre  of  his  existence,  but  not  in  such  a 
way  as  to  forbid  his  presence  on  the  earth.  He  is  the 
one  “ of  whom  the  whole  family  in  heaven  and  earth 
is  named,”  and  in  him  they  are  all  one  family.  He 
is  head  over  all  things  to  the  church,  which  is  his 
body.  His  church  is  a family,  part  of  which  is  in 
heaven,  and  part  on  earth ; but  his  presence  is  alike 
with  those  who  are  coming  up  out  of*  great  tribulation 
in  the  militant  church,  and  with  those  who  through 
faith  and  patience  have  already  inherited  the  pro- 
mises. This  is  a great  mystery ! 

The  presence  of  the  Son  in  the  world  is  different 
from  the  presence  of  the  Father.  Though  we  cannot 
separate  the  operations  of  these  two  divine  persons, 
yet  we  can  distinguish  between  them.  As  wre  can 
distinguish  their  persons,  so  we  can  distinguish  their 
operations.  God  the  Father  is  in  the  world  as  creator 
and  upholder;  the  Son,  as  preserver  and  redeemer. 
The  doctrine  of  divine  providence  stands  related  to 
both.  To  the  Father  as  upholder,  to  the  Son  as  pre- 
server and  redeemer.  Hence  God’s  upholding  power 
extends  to  the  evil  and  the  good,  but  Christ’s  preserv- 


DIVINE  SYMPATHY. 


201 

ing  and  redeeming  power  extends  effectively  only  to 
the  saints.  But  as  God  created  the  world  by  Christ, 
so  he  also  sustains  it  by  Christ,  for  out  of  Christ  God 
is,  to  this  fallen  world,  a consuming  fire.  The  Father 
is  in  the  world  then,  sustaining  it  as  a platform,  on 
wdiich  the  Son  carries  on  his  economy  of  saving  grace. 
God  upholds  the  world  for  the  sake  of  Christ.  As  a 
fallen  -world  God  could  not  sustain  it  without  reference 
to  Christ,  for  as  fallen  it  stands  in  rebellious  opposi- 
tion to  him,  and  he  cannot,  consistently  with  his  cha- 
racter, sustain  that  which  stands  in  an  attitude  of  re- 
bellion against  his  order,  except  “in  hope.”  Thus 
then,  although  the  Father  has  not  withdrawn  himself 
from  the  world,  as  to  his  omnipresence  and  power, 
and  although  it  still  rests  on  him  as  the  source  of  cre- 
ating and  sustaining  power,  and  is  still  the  object  of 
his  love,  yet  the  preserving  and  redeeming  of  it,  he 
has  placed  in  the  hands  of  the  Son  as  the  mediatorial 
God-man. 

God  the  Son,  then,  is  in  the  world  as  its  Hope. 
As  such  he  was  made  knowm  to  the  fallen  pair  in  Pa- 
radise ; as  such  he  was  held  up  to  prophetic  vision 
under  the  Jewish  economy ; as  such,  in  the  fulness  of 
time,  he  really  appeared ; as  such  he  is  now  on  the 
mediatorial  throne ; and  as  such  we  look  for  his  second 
appearing,  when  he  shall  come  finally  to  put  the  last 
enemy  under  his  feet.  He  is  the  only  warrant  on 
which  creation,  animate  and  inanimate,  leans  in  hope. 
On  his  mediatorial  virtue  alone  the  Christian  rests  his 
hopes  for  heaven ; on  its  account  alone  the  penitent 
hopes  for  pardon ; on  its  account  alone  can  a sinner 
hope  for  another  merciful  moment ! To  him  all  things. 


202 


HEAVEN. 


even  in  the  natural  world,  are  “ subjected  in  hope/' 
On  his  account  alone  the  new-fledged  bird  can  hope 
to  mount  upward  and  sing ; on  his  account  alone  the 
rising  sun  can  hope  to  shine  on  its  way  and  set  in 
glory ; on  his  account  alone,  spring,  when  she  draws 
her  first  pencillings,  can  hope  to  finish  the  picture  of 
her  loveliness.  In  short  everything  bending  forward 
into  its  future  history , leans  on  him  in  hope ; take 
him  away  as  the  hope  of  the  world,  and  all  will  tumble 
momentarily  into  a hopeless  wreck.  Look,  then,  out 
into  the  world,  see  nature  reigning  in  joyous  life,  see 
the  pulse  of  animated  existence  beat  with  the  liveliest 
hope,  and  know  that  for  all  this  Christ  is  the  only 
warrant.  In  it  see  his  presence.  The  whole  world 
is  a barren  fig-tree,  which  stands,  on  his  intercessions, 
only  in  hope ! Wherever,  therefore,  we  see  the  pulse 
of  hope  beating,  there  we  see  his  presence  as  the  cause 
and  ground  of  these  pulsations. 

Here  we  can  see  one  point  of  difference  between  the 
mode  of  the  Father’s  presence  in  the  world,  and  that 
of  the  Son.  We  might  suppose  the  Son,  as  the  war- 
rant of  the  world’s  hope,  to  withdraw,  so  that  all 
would  sink  into  wreck,  and  yet  the  Father’s  omni- 
presence would  be  as  much  in  the  place  of  that  wreck, 
as  it  was  before  it  was  a wreck.  In  this  way  he  is 
present  even  in  hell.  Of  his  presence  in  the  world, 
in  the  way  of  hope,  we  may  be  the  most  sweetly 
conscious.  Do  we  feel  the  joyful  beatings  of  hope? 
there  is  the  lively  consciousness  of  fellowship  with 
the  Son. 

It  is  not  enough,  however,  that  God  the  Son  should 
be  in  the  world  as  its  hope,  he  must  also  be  in  it  as 


DIVINE  SYMPATHY. 


203 


that  which  this  hope  involves  and  promises,  and  which 
we  expect  in  this  hope  to  realize.  What  is  that? 
When  the  world  is  taught  to  hope,  it  is  taught  to  look 
for  a restoration  of  that  which  it  lost  in  its  fall.  It 
lost  life.  For  life  it  hopes.  Life  it  must  receive. 
The  life  of  Christ  must  therefore  be  in  it.  He  is  the 
life  of  the  world.  He  is  not  only  in  heaven  to  give 
life  to  those  who  shall  enter  there  at  last,  but  he  is  in 
the  world  as  its  life.  This  life  is  in  his  church. 
“ This  is  a great  mystery,  but  I speak  concerning 
Christ  and  the  church/ ’ 

In  order  to  get  a still  clearer  idea  of  the  manner 
of  the  Saviour’s  presence  in  the  world,  and  of  our 
fellowship  with  him  as  Christians,  it  is  necessary  that 
we  get  a clear  idea  of  what  w7e  receive  of  him  as  the 
basis  of  our  salvation.  Some  look  upon  his  appear- 
ance in  the  world  as  having  been  transient  and  phe- 
nomonal ; they  think  that  he  left  the  wTorld  in  his 
ascension  as  to  his  mediatorial  person,  and  is  now 
only  in  the  world  in  his  spirit,  whose  influence  is  im- 
parted to  us.  This  idea,  however,  does  not  answer 
the  full  import  of  the  many  passages  of  scripture 
which  speak  of  him  as  the  life  of  his  people,  nor  of 
the  passage  where  he  says,  “ Lo  I am  with  you 
always,  even  unto  the  end  of  the  world.”  Neither 
does  it  explain  the  strength  of  those  passages  which 
speak  of  the  church  as  his  body,  and  of  believers  as 
living  in  him.  It*  will  hereafter  be  seen,  that  the 
manner  of  the  Holy  Spirit’s  presence  in  the  wTorld 
can  be  clearly  distinguished  (not  separated),  from  the 
manner  of  the  Son’s  presence,- as  the  Son’s  is  from 
that  of  the  Father, 


204 


HEAVEN. 


If  we  look  upon  the  incarnation  of  the  Son  as  a 
transient  event,  and  not  as  an  abiding  fact  in  the 
world,  which  is  to  be  continued  in  the  church  as  his 
body  to  the  end  of  time,  we  will  also  have  superficial 
and  imperfect  ideas  of  the  resources  of  salvation  which 
he  brought  into  the  wTorld.  Hence  some  say  that  he 
was  in  the  world  merely  as  a pattern  and  teacher,  and 
that  we  are  saved  by  following  him  just  in  the  same 
way  as  Plato  and  Socrates  were  followed  by  their  dis- 
ciples. Some  say  that  he  came  only  to  make  salva- 
tion possible,  by  satisfying  in  some  way  the  demands 
of  the  law  for  our  past  transgressions,  and  by  his 
doctrines  conforming  our  lives  to  the  law  of  holiness, 
and  thus  rendering  us  assistance  to  live  righteously  in 
future.  Some,  not  satisfied  with  these  representa- 
tions, look  upon  the  case  in  this  way : — the  Son 
satisfies  the  law  for  us,  and  thus  we  are  pardoned ; 
the  Holy  Ghost  gives  us  life  and  sanctifies  us.  This 
last  alone  comprehends  the  true  wants  of  man,  but  it 
mistakes  in  the  manner  in  which  it  supposes  the  gospel 
view  of  salvation  to  meet  these  wants.  It  ascribes 
the  giving  of  life  to  the  Spirit,  whereas  that  is  the 
prerogative  of  the  Son,  it  being  the  office  of  the  Spirit 
to  quicken  that  life,  the  ground  and  source  of  which 
is  in  Christ.  Christ  is  in  the  world  what  the  above 
schemes  represent  him  to  be,  but  he  is  more . He  is 
the  way,  and  the  truth,  but  he  is  also  the  life. 
(John  xiv.  6.)  He  was  given  for  tfce  life  of  the  world, 
and  he  remains  in  it  as  such  always.  In  the  first 
chapter  of  John,  we  are  told  that  grace  and  truth  came 
by  Jesus  Christ,  and  *by  this  grace  is  our  salvation 
What  was  this  grace  which  came  ? In  the  verse  pro- 


DIVINE  SYMPATHY. 


205 


vious,  we  are  told  that  it  is  his  “fulness.”  “ Of  his 
fulness  have  we  all  received,  and  grace  for  grace.” 
That  this  fulness  was  his  life,  we  are  told  in  a pre- 
vious verse,  “In  him  was  life;  and  the  life  was  the 
light  of  men.” 

It  is  plain  that  the  fall,  which  divided  and  separated 
heaven  and  earth,  affected  man  soul  and  body ; it  af- 
fected, therefore,  the  physical  world,  with  which  the 
body  stands  connected,  as  well  as  tjie  moral  world. 
As  salvation  by  Christ  affects  soul  and  body,  so  it 
must  also  affect  the  moral  and  physical  world  as  their 
basis.  Christ  is  the  life  of  both.  For  this  reason,  the 
incarnation  was  necessary ; not  only  that,  as  the  hu- 
man and  divine  are  united  in  his  person,  so  might  the 
physical  and  moral  world  find  their  harmony  in  each 
other ; but  also,  as  his  mediatorial  life  was  in  a union 
of  the  divine  and  human,  so  that  life  might  pervade, 
unite,  and  harmonize  the  moral  and  physical  world. 

It  is  plain  that  it  is  life  which  is  needed  to  surmount 
the  ruins  of  the  fall.  Death  w^as  threatened  as  the 
consequence  of  Adam’s  sin.  Paul  tells  us  that  it  fol- 
lowed, for  “ by  one  man  sin  entered  into  the  world, 
and  death  by  sin;  and  so  death  passed  upon  all  men.” 
The  experience  of  the  world  teaches  us  the  same,  for 
generation  after  generation,  since  Adam  has  sinned, 
have  been  pressed  into  the  grave.  The  fact  is  before 
us ; not  only  as  to  its  physical  phenomena,  but  death 
in  a moral  and  spiritual  sense. 

What  the  precise  nature  of  death  is,  we  do  not  know, 
but  it  no  doubt  consists  in  a separation  of  the  immortal 
spirit  from  God,  in  whom  alone  it  can  live.  It  is  only 
a superficial  view,  to  make  death  consist  in  a separa- 
18 


206 


HEAVEN. 


tion  of  the  soul  from  the  body.  Death  is  to  W 
“ alienated  from  the  life  of  God.”  Neither  is  death 
a cessation  of  existence,  for  Adam,  still  continued  to 
exist  after  his  fall  in  soul  and  in  body,  and  in  these 
two  in  union ; even  eternal  death  is  not  an  eternal 
cessation  of  life.  Death  is  rather  a continuation  of 
the  spirit’s  existence,  in  such  affinities,  and  under  such 
laws,  as  run  counter  to  his  nature,  in  which  its  being 
can  never  perish,  and  yet  with  which  it  can  never  fully 
and  freely  sympathize.  Into  such  laws  and  affini- 
ties, human  life  seems  to  have  fallen  by  the  sin  of 
Adam. 

It  must  farther  be  understood,  however,  that  sin 
and  death  did  not  merely  enter  into  the  individual  at 
the  fall  and  affect  him  in  an  isolated  way,  but  the  evil 
affected  the  world , as  comprehending  the  whole  sphere 
of  his  being.  It  affected  no  human  life  merely,  but 
the  basis  of  human  life ; not  human  beings,  but  hu- 
manity, as  the  general  of  which  Adam  and  all  his 
posterity  are  the  individual  and  particular.  When  we 
say  that  death  is  in  the  world,  we  do  not  mean  merely 
that  men  die,  but  we  mean  that  the  power  which  pro- 
duces their  death  is  in  the  world.  The  event  or  phe- 
nomenon of  death  is  only  the  effect  of  a deeper  cause. 
This  cause  pervades  the  moral  and  physical  world, 
through  which  it  affects  soul  and  body ; mysteriously 
does  it  reign  in  the  sphere  of  human  existence.  Of 
this  cause  we  can' only  get  a correct  idea  when  we  get 
a clear  idea  of  the  difference  between  human  beings 
and  humanity.  Human  beings  are  exhibitions  or 
manifestations  of  individual  life,  having  their  basis  in 
humanity.  Individual  life  is  the  particular,  humanity 


DIVINE  SYMPATHY.  207 

is  the  general,  in  which  the  individual  stands,  and  on 
which  it  is  dependent. 

When  Adam  fell,  he  fell  not  alone,  but  humanity 
fell  — death  invaded  its  vitality,  and  having  affected 
the  general,  it  necessarily  affected  the  individual,  and 
so  passed  upon  all  men.  Having  affected  the  basis 
of  the  race,  it  must,  consequently,  affect  each  indivi- 
dual that  is  born  of  that  race;  thus  that  which  is 
“born  of  the  flesh  is  flesh,”  and  we  are  “by  nature” 
the  children  of  wrath.  This  is  the  seat  of  natural 
depravity. 

The  fall  then  brought  sin,  which  is  an  opposition  to 
divine  law  — a law  of  its  own.  This  law  is  not  con- 
nected with  God,  and  is  disowned  by  him,  consequently 
it  is  a law  of  death.  It  will  thus  give  us  a correct 
idea  of  the  state  of  the  world  since  the  fall,  when  we 
say,  that  the  fall  brought  into  the  sphere  of  human 
life,  and  has  pervaded  that  sphere  with  death-laws 
and  death-affinities,  in  which  all  human  beings  stand, 
and  in  which  they  must  all  perish,  unless  they  are 
raised  out  of  them. 

To  do  this,  the  Incarnate,  Mediatorial,  God-man  is 
in  the  world.  He  connected  himself  with  the  world 
and  with  humanity,  through  the  incarnation,  that  he 
might  introduce  into  the  world  a new  humanity,  a 
new  basis  of  human  life.  Hence  he  became  the  second 
Adam,  a quickening  Spirit,  and  the  first-born  among 
many  brethren.  He  was  born  into  the  world  of  a 
virgin,  that  he  might  be  truly  human.  “ When  the 
fulness  of  time  was  come,  God  sent  forth  his  Son, 
made  of  a woman,  made  under  the  law , to  redeem 
them  that  were  under  the  law.”  He  was  “ made  under 


208 


HEAVEN. 


the  law”  of  a fallen  humanity.  Because  we  “were 
in  bondage  under  the  elements  of  the  world,”  he,  to 
redeem  us,  must  cast  himself  under  the  same  bondage, 
not  to  be  subdued  by  it,  but  to  triumph  over  it.  He 
cast  himself  under  the  power  of  these  death-laws  of  a 
fallen  humanity,  was  borne  down  under  them  into  the 
grave,  but  rose  over  them  and  out  of  them,  surmount- 
ed these  elements  of  bondage  by  the  elements  of 
liberty  and  life.  By  the  power  of  his  resurrection,  he 
sprung  new  laws  of  life  through  the  realms  of  death 
which  had  pervaded  the  whole  sphere  of  humanity. 
As  the  fallen  Adam  was  the  centre  in  which  all  these 
death-laws  and  death-affinities  met,  and  from  which 
they  pervaded  the  whole  race ; so  the  risen  Christ  is 
the  centre  and  source  of  life-laws  and  life-affinities, 
from  which  the  streams  of  saving  vitality  flow  out 
through  all  space  and  time,  as  the  basis  of  a new  life 
to  individuals. 

These  life-laws  proceeding  from  him  who  is  the  re- 
surrection and  the  life,  constitute  the  church.  It  is 
this  divine  vitality,  proceeding  from  the  life  of  Christ, 
born  anew  from  the  grave,  and  out  of  the  elements  of 
Adamic  bondage,  that  makes  the  church  a life-bearing 
and  life-giving  constitution  in  the  world.  The  church 
is  his  body.  To  be  saved,  is  to  be  united  to  his  body 
as  a living  member  of  it.  Just  as  human  life  pervades 
and  animates  a human  body,  so  the  life  of  Christ  per- 
vades and  animates  his  body,  the  church.  These  life- 
laws  in  the  church  pervade  all  space  and  all  time,  for 
they  are  the  fulness  of  Him  that  filleth  all  in  all.  As 
a confirmation  of  this  idea,  and  as  a clear  exhibition 
of  it,  let  the  following  language  be  carefully  studied. 


DIVINE  SYMPATHY. 


209 


“ That  ye  may  know  what  is  the  hope  of  his  calling, 
and  what  the  riches  of  the  glory  of  his  inheritance  in 
the  saints,  and  what  is  the  exceeding  greatness  of  his 
power  to  us-ward  who  believe,  according  to  the  work- 
ing of  his  mighty  power,  which  he  wrought  in  Christ, 
when  he  raised  him  from  the  dead,  and  set  him  at  his 
own  right  hand  in  the  heavenly  places,  far  above  all 
principality,  and  power,  and  might,  and6  dominion,  and 
every  name  that  is  named,  not  only  in  this  world,  but 
also  in  that  which  is  to  come  : and  hath  put  all  things 
under  his  feet,  and  gave  him  to  be  head  over  all  things 
to  the  church,  which  is  his  body,  the  fulness  of  Him 
that  filleth  all  in  all.”  (Eph.  i.  18-23.)  The  fulness 
of  Christ  is  certainly  his  life,  and  this  fulness  filleth 
all  in  all. 

We  have  said  that  the  incarnate  Saviour  is  in  the 
world  as  its  life,  and  that  this  life  constitutes  the 
church,  and  becomes  thus  the  basis  of  all  individual 
piety  and  salvation.  Lest  this  should  be  passed  over 
as  mystical  on  the  one  hand,  or  as  mere  cant  on  the 
other,  we  will  endeavour  to  settle  it  more  definitely 
in  our  minds.  To  do  this,  it  is  necessary  to  get  some 
idea  of  the  nature  of  life  itself.  We  speak  much  of 
life,  but  do  we  form  in  our  minds  a clear  idea  of  its 
nature  while  we  speak  ? 

What  is  life  ? It  is  not  motion ; it  is  not  influence. 
These  are  effects  of  life,  and  not  life  itself.  It  is  no- 
thing material.  It  is  not  heat.  In  the  tree  it  is  not 
root,  sap,  bark,  wood,  limb,  leaf,  flower,  fruit,  nor  all 
these  combined.  Is  it  not  the  power  which  combines 
and  animates  them  ? In  the  animal  frame  it  is  not 
skin,  muscle,  flesh,  bone,  nor  all  these  together.  In 
18* 


210 


HEAVEN. 


intellectual  being,  it  is  not  understanding,  will,  affec- 
tions, passions,  nor  the  union  of  all  these.  What  then 
is  life  ? It  is  deeper  than  all  effects.  It  is  an  invi- 
sible general  law,  lying  beneath  and  behind  all 
manifestations ; the  hidden,  quiet,  powerful,  and  mys- 
terious basis  of  all  tangible  being.  It  extends  through 
all  time  and  pervades  all  space. 

Taking  this  view  of  the  nature  of  life,  we  can  easily 
conceive  of  Christ  being  in  the  world  as  its  life,  and 
how  his  life  can  really  form  the  basis  of  the  life  of 
every  individual  Christian.  The  subject  loses  much 
of  its  mystery.  That  a law  of  death  has  been  intro- 
duced into  the  world’s  constitution  by  the  fall  of  Adam, 
and  that  under  the  power  of  that  law  generation  after 
generation  sink  into  the  tomb  and  into  spiritual  death, 
is  a fact;  why  may  not  the  resurrection  triumph  of 
Christ  have  introduced  life-laws  equally  as  powerful 
and  extensive,  in  which  the  saints  shall  stand,  live, 
and  grow  with  the  vigour  of  eternal  youth. 

We  have  facts  in  nature  which  are  equally  myste- 
rious, and  yet  we  know  them  to  exist.  These  are  the 
laws  of  gravitation.  These  laws  pervade  the  universe. 
Wherever  matter  exists,  there  they  are  to  influence  it. 
These  laws  extend  from  system  to  system,  from  planet 
to  planet,  from  atom  to  atom.  An  orb  sailing  through 
space,  is  guided  by  these  laws ; and  a stone  cast  up 
into  the  air,  at  any  spot  in  space,  is  brought  down  to 
the  earth  by  them.  Are  these  laws,  though  unseen, 
less  real  than  the  planets  which  they  sustain,  move, 
and  direct  ? Who  believes  this  ? 

Again,  look  at  organized  matter ; it  all  rests  in  a 
law.  The  grain  of  wheat,  or  the  acorn,  or  any  seed, 


DIVINE  SYMPATHY. 


211 


is  only  matter;  why  then  does  it  grow’?  Because, 
though  it  be  only  matter,  it  is  matter  in  certain  rela- 
tions and  affinities  which  constitute  an  organization. 
This  organized  matter  rests  in  a certain  law,  and  this 
law,  like  the  law  of  gravitation,  pervades  all  space, 
and,  according  to  its  own  nature,  brings  matter  into 
an  organization  which  will  manifest  this  law  in  the 
form  of  a grain  of  wheat,  an  acorn,  and  afterwards  a 
stalk  of  wheat  or  a tree.  It  is  in  this  case  again  the 
unseen  which  is  the  real ; what  is  seen  is  only  the 
manifestation  of  the  unseen,  the  real,  and  the  true. 
This  living  law  of  organization  is  not  simple,  but  very 
complex,  for  it  takes  as  many  forms  as  there  are  dif- 
ferent manifestations  of  it  in  the  different  germs  of 
plants,  and  races,  and  orders  of  animals.  Do  not 
such  laws  exist  and  pervade  the  whole  realm  of  na- 
ture ? If  not,  how  have  we  these  uniform  and  con- 
stant manifestations  of  them  ? 

Why  should  we  doubt  then,  that  the  Saviour  in 
rising  over  the  law  of  sin  and  death  in  the  resurrec- 
tion, sprung  through  the  sphere  of  human  life,  laws 
of  divine  vitality,  in  which  to  stand  is  eternal  life. 
Why  should  we  doubt  that  these  life-laws  are  in  the 
church,  where  contact  with  them  is  possible,  and  where 
the  manifestations  of  them  are  the  new  birth  of  souls 
from  death  into  eternal  life  ? Why  should  we  doubt, 
that  the  believing  spirit  comes  in  contact  with  that 
life,  and  under  its  power,  when  it  comes  in  contact 
with  the  functions  of  the  church,  through  which  this 
life  is  communicated.  These  functions  are  all  the 
means  of  grace,  the  ministry,  the  sacraments,  and  all 
subordinate  ordinances  of  the  church.  To  be  in  the 


212 


HEAVEN. 


church  really,  is  to  be  under  the  power  of  these  laws 
of  life.  IJy  being  introduced  into  the  church  vitally, 
we  escape  the  laws  of  sin  and  of  death,  which  is  the 
consequence  of  sin.  And  now,  “how  shall  wTe,  that  are 
dead  to  sin,  live  any  longer  therein  ? Know"  ye  not 
that  so  many  of  us  as  were  baptized  into  Jesus  Christ 
were  baptized  into  his  death  ? Therefore  we  are  buried 
with  him  by  baptism  into  death : that  like  as  Christ 
was  raised  up  from  the  dead  by  the  glory  of  the  Fa- 
ther, even  so  we  also  should  walk  in  newness  of  life. 
For  if  wre  have  been  planted  together  in  the  likeness 
of  his  death,  we  shall  be  also  in  the  likeness  of  his 
resurrection : Knowing  this,  that  our  old  man  is  cru- 
cified with  him,  that  the  body  of  sin  might  be  de- 
stroyed, that  henceforth  we  should  not  serve  sin.  For 
he  that  is  dead  is  freed  from  sin.  Now,  if  we  be 
dead  with  Christ,  we  believe  that  we  shall  also  live 
with  him : knowing  that  Christ,  being  raised  from  the 
dead,  dieth  no  more  ; death  hath  no  more  dominion 
over  him.  For  in  that  he  died,  he  died  unto  sin  once: 
but  in  that  he  liveth,  he  liveth  unto  God.  Likewise 
reckon  ye  also  yourselves  to  be  dead  indeed  unto  sin, 
but  alive  unto  God  through  Jesus  Christ  our  Lord.” 
How  deep ! “ Understandest  thou  what  thou  readest  ?” 
Here  we  have  exhibited  to  us  the  transition  of 
which  we  speak,  not  only  from  death  to  life,  but  from 
the  power  and  basis  which  produce  death  into  the 
power  and  presence  of  that  which  produce  and  sus- 
tain life.  That  such  a transition  should  take  place, 
is  not  more  mysterious  than  some  things  which  we 
find  in  nature.  Take,  as  an  illustration,  the  laws  of 
crystallization.  We  find  scattered  over  the  face  of 


DIVINE  SYMPATHY. 


213 


the  earth,  crystals  of  smooth  and  polished  sides  and 
regular  angles.  These  are  composed  of  quartz.  This 
quartz  may  and  does  exist  in  nature,  in  a separate  and 
elementary  state,  and,  consequently,  different  in  form 
from  its  crystallized  state.  When  it  exists  thus  with 
its  particles  in  a state  of  separation,  those  particles 
are  under  the  ordinary  law  of  gravitation,  like  all 
matter.  But  when  these  particles  are  brought  into 
certain  relations,  conditions,  and  affinities,  they  are 
seized  upon  momentarily  by  a stronger  law,  that  of 
crystallization,  which  changes  their  previous  form  and 
affinities,  makes  them  free  from  the  law  of  gravitation, 
and  forms  them  into  a regularly  formed  crystal ! This 
law  of  crystallization  mysteriously  pervades  all  na- 
ture, and  wherever  it  finds  matter  under  certain  con- 
ditions, it  seizes  upon  it,  forms  it  into  a crystal,  and 
holds  it  firmly  under  that  form  in  a crystallized  state. 
Now,  let  matter  under  the  common  law  of  gravitation 
represent  man  under  the  Adamic  law  of  death,  and 
matter  in  a crystallized  state  represent  man  changed 
into  the  life-law  of  Christ,  and  the  idea  will  be  clearly 
seen.  One  is  not  more  mysterious  than  the  other, 
why  should  it  be  less  possible  ? the  one  is  a fact,  why 
may  not  the  other  be  ? As  the  law  of  crystallization 
can  seize  upon  matter  in  another  form,  and  under  an- 
other power,  and  change  it  into  a regular  and  beauti- 
ful crystal,  so  the  human  spirit  “in  bondage  under 
the  elements  of  the  world,”  is  seized  upon  by  that 
law  of  life  which  sprung  from  the  grave  in  the  resur- 
rection of  Christ,  and  which  now  pervades  the  sphere 
of  human  life  in  the  church,  which  is  his  mystical 
body,  and  is  by  its  power  transformed  into  a new 


214 


HEAVEN. 


creature  in  Christ  Jesus.  He  can  say  truly,  “ for  the 
law  of  the  spirit  of  life  in  Christ  Jesus,  hath  made 
me  free  from  the  law  of  sin  and  death/'  (Rom.  viii.  2.) 

The  foregoing  observations  and  illustrations,  will 
give  us  some  idea  of  the  mode  of  the  Saviour’s  pre- 
sence in  the  world.  With  less  it  could  not  have  been 
done.  This  will  open  the  way  for  us  to  see  what  are 
the  sympathies  of  heaven  and  earth  in  him , and  in 
the  church , his  body.  This  enables  us  to  feel  the 
reality  and  force  of  his  promise,  “Lo,  I am  with  you 
alwavs,  even  unto  the  end  of  the  world.”  Here  we 
see,  that,  though  he  is  incarnate  still,  and  as  to  his 
person  as  such  confined  to  a place,  yet  it  is  possible 
for  him  to  be  really  in  the  world.  # Though  as  head 
of  the  church  he  is  in  heaven,  at  the  right  hand  of 
God,  above  all  principalities  and  powers,  filling  the 
church  above  with  the  fulness  of  his  divine  life,  he  can 
be  also  on  the  earth  as  really  and  truly  as  he  is  in 
heaven;  and  saints  on  earth  may  as  truly  feel  his 
nearness,  and  enjoy  his  divine  fellowship  and  sympa- 
thy. Thus  he  unites  in  his  mystical  person  the  whole 
redeemed  family  in  heaven  and  on  earth,  and  makes 
them  one  in  himself,  and  one  in  each  other,  by  the 
highest  and  holiest  of  all  communions — the  communion 
of  a divine  life . 

He  manifests  himself  in  each  believer  on  earth,  and 
dwells  really  in  him,  as  a member  of  his  sacred  body, 
so  that  each  saint  on  earth  may  say  without  a figure, 
“I  live;  yet  not  I,  but  Christ  liveth  in  me:  and  the 
life  which  I now  live  in  the  flesh,  I live  by  the  faith 
of  the  Son  of  God.”  “For  we  which  live,  are  always 
delivered  unto  death  for  Jesus’  sake,  that  the  life  also 


DIVINE  SYMPATHY. 


215 


of  Jesus  might  be  made  manifest  in  our  mortal  flesh.,, 
Thus,  in  every  believer  on  earth,  his  life,  and  conse- 
quently his  presence,  is  manifested,  so  that  the  com- 
munion of  saints  is  a communion  in  him.  He  is  in 
. heaven  as  the  great  life-giving  heart,  the  beating  pulse 
of  which  vibrates  in  every  Christian’s  heart  on  earth. 
The  head,  and  the  body,  and  the  members,  are  all 
one ; but  the  head  is  in  heaven,  the  body  and  mem- 
bers partly  there,  and  partly  here,  but — 

“All  joined  in  Christ  the  living  head.” 

The  bride  and  bridegroom  are  one,  but  the  bride  is  in 
heaven,  and  the  bridegroom  on  earth,  there  also  must 
he  be.  Truly  heaven  and  earth  are  brought  together 
in  the  most  blessed  nearness  and  sympathy  in  Christ 
and  the  church.  This  is  a great  mystery — but  a 
blessed  one.  Of  Christ  it  may  be  truly  said — 

“0  ! wondrous  truth  to  fabling  fiction  given, 

Of  one  that  walked  on  earth  and  hid  his  head  in  heaven; 
Whose  stature  is  eternity, 

His  crown  the  living  sky ! 

Or  rather  like  a spirit’s  love, 

Whose  form  to  mortal  sense  is  ail  invisible; 

Yet  still  around  doth  dwell  and  move, 

Around,  yet  how  we  cannot  tell.” 

This  brings  heaven  and  earth  into  near  and  sweet  re- 
lation. While,  in  reference  to  the  Father,  we  recog- 
nise his  presence  around  us  in  the  world,  we  find  the 
Son  in  the  w^orld  in  us , as  the  mysterious  but  precious 
basis  of  our  life  and  comfort  as  Christians.  Is  here 
no  sympathy?  We  are  partakers  of  the  divine  na- 
ture! We  are  in  him  as  he  is  in  the  Father  I We 


216 


HEAVEN. 


are  children,  sons,  brethren,  heirs,  with  him ! Yes, 
these  heavenly  things  are  ours  while  here  on  earth. 
We  feel  it!  Every  conscious  beating  of  the  pulse  of 
eternal  life  in  us,  and  every  foretaste  of  heavenly 
joys,  is  an  evidence  of  his  presence  and  sympathy  in 
the  world,  and  a eeal  communion  with  his  divine  life. 
“ Truly  our  fellowship  is  with  the  Father,  and  with 
his  Son  Jesus  Christ.  And  these  things  write  we 
unto  you,  that  your  joy  may  be  full.” 

It  is,  however,  not  only  in  the  love  of  God  the 
Father,  and  in  the  grace,  or  life,  of  our  Lord  Jesus 
Christ,  that  heaven  and  earth  commune  with  each 
other,  but  also  in  “the  communion  of  the  Holy 
Grhost .”  (2  Cor.  xiii.  14.)  As  “there  are  three  that 

bear  record  in  heaven,  the  Father,  the  Word,  and  the 
Holy  Ghost,”  so  there  are  three  modes  of  manifesta- 
tion of  their  sympathies  on  earth  with  men.  In  the 
communion  of  the  Holy  Ghost,  heaven  and  earth  reci- 
procate in  the  fellowship  of  one  influence , or  quicken- 
ing spirit,  as  in  the  grace  of  Jesus  Christ  they  are  one 
in  the  fellowship  of  one  life . The  Spirit,  too,  is  in 
heaven,  as  his  peculiar  home,  but  also  on  earth  as  the 
sphere  of  his  divine  operations,  thus  uniting  both  in 
him.  As  there  is  “one  body,”  the  church,  so  there 
is  “ one  Spirit”  influencing  and  quickening  all. 

The  mode  of  the  Spirit’s  presence  in  the  earth,  is 
clearly  to  be  distinguished  from  the  mode  of  the 
presence  of  either  the  Father  or  the  Son.  The  Son 
is  in  the  world  as  the  source  or  basis  of  divine  life  to 
the  church  and  believers,  the  Holy  Ghost  as  the  con- 
dition on  which  the  manifestations  of  this  life  depend. 
Just  as  in  the  natural  world,  the  heat  of  the  sun,  the 


DIVINE  SYMPATHY.  217 

rains,  and  the  dews,  and  the  richness  of  the  soil,  are 
the  conditions  of  vegetation,  while  the  seeds  and  grains 
in  the  ground  are  the  cause ; so  in  the  sphere  of  spi- 
ritual life.  Christ’s  life-presence  in  the  church  is  the 
ground  or  germ  of  life  to  all  believers,  wdiile  the  Holy 
Spirit  is  the  all-comprehending,  all-overshadowing,  and 
all-pervading  condition.  As  He  at  first  moved  and 
brooded  over  the  embryo  and  chaotic  world,  evolving 
order,  life,  and  beauty,  so  he  moves  over,  the  church 
as  the  new  creation  in  Christ  Jesus,  implanting  in  the 
souls  of  men  the  regenerating  life  of  Christ,  and 
evolving  that  life,  as  a quickening  Spirit.  As  the 
spirit  of  spring  calls  forth  every  germ  of  life  from  the 
earth,  and  clothes  the  natural  world  in  beauty,  so  it 
is  the  office  of  the  Holy  Spirit  to  labour  in  the  church, 
by  his  influence  clothing  believers  with  the  fruits  and 
graces  of  the  Spirit,  wdiich  are  love,  joy,  peace,  long- 
suffering,  gentleness,  goodness,  faith,  meekness,  tem- 
perance, purity.  As  a silent  monitor,  he  warns  and 
reproves ; as  a quickening  Spirit,  he  enlivens  and 
cheers ; as  a comforting  Spirit,  he  allays  and  soothes. 
Wherever,  therefore,  these  fruits  appear,  there  must 
be  the  communicating  presence  of  the  Spirit.  If 
there  be  in  love,  which  is  one  of  his  fruits,  a real  com- 
mingling of  the  heart  that  loves  with  the  object  which 
begets  that  love,  then  a saint  on  earth  has  real  com- 
munion with  the  Spirit.  If  there  be  in  joy  a real  con- 
scious and  wakeful  contact  of  the  soul  with  the  source 
which  has  waked  that  joy,  then  the  soul  which  expe- 
riences joy  in  the  Holy  Ghost  is  in  felt  communion 
with  the  third  person  in  the  Trinity.  That  peace  in 
the  soul  which  passes  understanding,  must  have  a true 
19 


218 


HEAVEN. 


and  living  cause,  and  the  soul  must  come  into  actual 
contact  with  the  power  that  caused  it.  Equally  cer- 
tain is  it,  that  purity  is  effected  in  the  heart  by  the 
operating  contact  of  that  pure  Spirit  which  is  the  only 
sanctifier.  So  of  all  the  other  fruits  of  the  Spirit, 
begotten  in  the  heart  by  the  Spirit.  If  the  fruit  of  a 
tree  is  in  living  contact  and  communion  with  the  tree 
itself,  then  the  fruits  of  the  Spirit  in  us  must  stand 
in  real  and  living  contact  and  communion  with  the 
Holy  Spirit  which  has  called  them  forth.  Hence, 
also,  it  is  said  that  the  Holy  Spirit  dwells  in  us,  and 
that  our  bodies  are  his  temple ; and  when  we  pray,  he 
is  said  to  make  intercession  for  us  with  “ groanings 
that  cannot  be  uttered.” 

There  was  once  a careless,  wicked,  and  daring 
young  man  riding  through  a lonely  place  in  the  woods. 
Suddenly  the  passage  came  into  his  mind,  “ Prepare 
to  meet  thy  God.”  He  tried  to  banish  it  from  his 
thoughts,  but  could  not;  it  raised  its  trumpet-voice 
louder  and  louder  in  his  now  troubled  soul.  It  gave 
him  no  rest  until  he  dismounted  his  horse,  kneeled 
down,  and  prayed  for  the  pardon  of  his  sins  in  deep 
penitence.  He  became  a Christian.  That  passage 
was  one  he  had  heard  in  Sabbath  School.  The  Holy 
Spirit  had  called  it  up  to  his  mind.  This  is  part  of 
his  office,  for  he  shall  “ bring  all  things  to  your  re- 
membrance, whatsoever  I have  said  unto  you.”  Now, 
was  he  not,  I ask,  as  really  present  there  as  the  effect 
which  was  produced  by  his  operations  ? There  was 
an  actual  communion  between  him  and  that  soul. 
Heaven  and  earth  met  in  that  spot  and  exchanged 
their  sympathies. 


DIVINE  SYMPATHY. 


219 


There,  in  yonder  quiet  room,  or  it  may  be  in  a 
lonely  garret,  lies  a dying  Christian.  Though  racked 
and  torn  in  body  by  unyielding  disease,  yet  there  is  a 
smile  on  his  cheek,  the  light  of  joy  in  his  eye, 

“And  heavenly  peace  with  balmy  wing” 

lies  serene  on  his  brow,  like  sunlight  upon  the  autumnal 
landscape.  There  is  nothing  in  his  circumstances  that 
can  be  the  source  of  his  peace,  rather  all  looks  lonely 
and  fading.  It  is  the  Comforter  in  him ! He  is  surely 
there  working  at  his  spirit,  and  as  one  after  the  other 
of  his  heart-strings  break,  jarring  the  whole  body,  He 
allays  their  trembling  motion,  so  that  the  spirit  does 
not  feel  the  pangs  of  sundering.  Is  He  not  there  ? 
If  not,  why  then  is  he  called  the  Comforter  whom  the 
Father  will  send  to  abide  with  his  children  for  ever  ? 
If  he  is  not  there,  then  what  power  is  it  that  produces 
such  peace,  at  a moment  and  under  circumstances, 
when  nothing  else  could?  Has  such  an  effect  no 
cause  ? and  if  it  has,  does  not  that  cause  stand  in 
living  connexion  with  its  effect  while  it  is  producing 
it  ? As  sure  as  the  heat  of  the  sun  is  in  the  expand- 
ing germ  or  swelling  bud ; as  sure  as  the  li^ht  of  the 
sun  is  on  the  object  which  it  enlightens,  on  the  grass 
which  it  makes  green,  or  on  the  petals  of  the  flowers 
which  it  paints  with  such  Eden-like  beauty,  so  sure  is 
the  Holy  Spirit  in  actual  contact  and  communion  with 
the  heart  around  which  the  fruits  of  the  Spirit  are 
clustering. 

We  have  now  exhibited  the  mode  of  the  divine  pre- 
sence in  the  world,  in  the  persons  of  the  Father,  Son, 
and  Holy  Ghost,  and  endeavoured  to  illustrate  the 


220 


HEAVEN. 


fact  and  manner  of  their  presence  and  communion 
with  saints  on  earth.  From  these  considerations,  it 
will  be  seen  that  there  is  a sympathy  between  the 
saints  on  earth,  and  the  divine  beings  in  heaven.  I 
have  not  spoken  of  the  thousand  details  in  which  these 
sympathies  express  themselves.  This  would  be  to 
write  a history  of  Christian  experience,  which  would 
make  as  many  huge  volumes  as  there  have  been  chil- 
dren of  God  from  the  beginning  of  the  world  to  this 
day.  He  manifests  himself  to  his  own  as  he  does  not 
to  the  world,  and  the  secret  of  the  Lord  is  always  with 
them  that  fear  him.  A blessed,  a soul-transporting, 
a heavenly  secret ! 

It  is  not  therefore  cant,  meaningless  and  idle  as  the 
wind,  vdien  the  Psalmist  says,  “ The  Lord  is  nigh 
unto  them  that  are  of  a broken  heart. ” There  is  a 
world  of  joy  and  comfort  in  such  language  as  this, 
“ For  thus  saith  the  high  and  lofty  One  that  inhabiteth 
eternity,  whose  name  is  Holy  ; I dwell  in  the  high 
and  holy  place,  with  him  also  that  is  of  a contrite  and 
humble  spirit,  to  revive  the  spirit  of  the  humble,  and 
to  revive  the  heart  of  the  contrite  ones.”  It  means 
something, when  the  Saviour  declares  that  his  presence 
should  be  with  his  disciples  on  the  earth  to  the  end 
of  the  world;  and  when  he  says,  “ Behold  I stand  at 
the  door,  and  knock : if  any  man  hear  my  voice,  and 
open  the  door,  I will  come  into  him  and  sup  with  him, 
and  he  with  me.”  “For  where  two  or  three  are 
gathered  together  in  my  name,  there  am  I in  the 
midst  of  them.”  Paul  speaks  not  empty  words  when 
he  declares  the  mystery  hid  for  ages  to  be  “ Christ  in 
you,  the  hope  of  glory.”  It  means  something  when 


ANGELIC  SYMPATHY. 


221 


the  Saviour  says,  on  the  eve  of  his  visible  departure 
from  earth,  “I  will  pray  the  Father;  and  he  shall 
give  you  another  Comforter,  that  he  may  abide  with 
you  for  ever ; even  the  Spirit  of  truth ; whom  the 
world  cannot  receive,  because  it  seeth  him  not,  neither 
knoweth  him  : but  ye  know  him ; for  he  dwelleth  with 
you,  and  shall  be  in  you.”  “What!  know  ye  not 
that  your  body  is  the  temple  of  the  Holy  Ghost  which 
is  in  you  ?” 

The  grace  of  the  Lord  Jesus  Christ,  and  the  love 
of  God,  and  the  communion  of  the  Holy*  Ghost,  be 
with  you  all. 


SECTION-  II. 

ANGELIC  SYMPATHY. 

Millions  of  spiritual  creatures  walk  the  earth 
Unseen,  both  when  we  wake,  and  when  we  sleep. 

All  these  with  ceaseless  praise  his  works  behold, 

Both  day  and  night.  How  often,  from  the  steep 
Of  echoing  hill  or  thicket,  have  we  heard 
Celestial  voices  to  the  midnight  air, 

Sole,  or  responsive  each  to  others7  note, 

Singing  their  great  Creator  ! Oft  in  bands, 

While  they  keep  watch,  or  nightly  rounding  walk 
With  heavenly  touch  of  instrumental  sounds, 

In  full  harmonic  numbers  joined,  their  songs 
Divide  the  night,  and  lift  our  thoughts  to  heaven. 

There  are  in  heaven  not  only  divine  beings,  the 
Father,  the  Son,  and  the  Holy  Ghost,  but  also  an- 
gelic. Angels  are  created  beings,  having  natures  dif- 
fering from  God  on  the  one  hand,  and  from  man  on 
the  otlier.  Being  created,  they  are  not  of  divine  na- 
19* 


222 


HEAVEN. 


ture,  for  that  is  uncreated.  That  their  na  tures  differ 
from  human,  is  evident  from  -what  is  said  of  our  Sa- 
viour, that  when  he  took  our  nature,  u he  took  not  on 
him  the  nature  of  angels. ” 

When  these  angelic  beings  were  created,  is  not 
known.  We  find  them,  however,  from  its  earliest 
history,  interested  in  this  world,  and  employed  in 
connexion  with  it.  We  are  told  that  when  God  laid 
the  foundations  of  the  earth,  the  morning  stars  sang 
together,  and  all  the  sons  of  God  shouted  for  joy. 
Though  from  the  earliest  ages  employed  in  the  history 
of  this  earth,  yet  the  scriptures  represent  them  as 
having  their  proper  home  in  heaven.  Their  employ- 
ments and  enjoyments  are  chiefly  about  the  central 
throne  of  God’s  universal  kingdom.  There,  in  the 
royal  Salem  of  heaven,  they  gather  around  him  with 
the  deepest  reverence  and  love  ; there  they  praise  his 
name,  and  “ do  his  commandments,  hearkening  to  the 
voice  of  his  word.” 

As  these  angels  dwell  in  that  place  where  God  more 
immediately  resides,  where  the  mediatorial  person  of 
Christ  is,  and  where  is  heaven,  as  their  proper  home, 
and  as  they  are  continually  “ about  him,”  and  being 
holy  beings,  sympathize  with  him  in  all  his  schemes, 
it  is  natural  to  conclude  that  they  enter,  with  active 
interest,  into  all  the  merciful  movements  of  Heaven 
towards  this  fallen  world.  Like  obedient  and  loving 
children  in  their  father’s  house,  they  love  what  he 
loves,  and  poise  on  waiting  wing  to  do  what  he  desires 
to  have  done.  What  seems  thus  to  be  a reasonable 
deduction,  is  confirmed  by  both  scripture  and  the  ex- 
perience of  the  church. 


ANGELIC  SYMPATHY. 


223 


It  has  already  been  remarked,  in  a previous  section, 
that  by  the  fall,  heaven  and  earth  were  separated,  and 
their  mutual  sympathies  for  a “ little  while”  de- 
stroyed ; but  God  soon  returned  again  to  cheer  the 
hopes  of  man  with  a promise ; and  man,  thus  graciously 
visited,  looked  up  again  towards  God.  The  “ seed  of 
the  woman  shall  bruise  the  serpent's  head” — this  was 
the  first  ray  that  darted  into  the  gloom.  Thus  God 
showed  himself  propitious ; but  how  is  it  with  the  an- 
gelic hosts  who  seem  too  to  have  blest  the  first  pair 
with  their  presence  in  the  garden  in  the  golden  times 
of  paradisean  innocence  ? They  too  had  placed  them- 
selves at  the  gate  in  an  attitude  of  frowning  displea- 
sure, forbidding  them  to  return  into  their  communion. 
This  is  another  evidence  that  these  holy  beings  stand 
in  complete  sympathy  with  God,  for  as  soon  as  God 
was  offended  by  sin,  they  were  too.  When  God,  how- 
ever, again  exhibited  a gracious  and  merciful  disposi- 
tion towards  unfortunate  and  sinful  man,  the  angels 
too  became  once  more  his  friends,  and  turned  their 
holy  sympathies  towards  him. 

The  returning  sympathies  of  God  and  angels  to- 
wards man,  are  beautifully  pictured  to  us  in  the  glo- 
rious vision  which  Jacob  had  at  Bethel  in  the  wilder- 
ness. What  a vision  wns  that ! What  a beautiful 
symbol  of  heaven  and  earth  united ; or,  at  least,  seek- 
ing union  with  each  other.  God,  at  the  top  of  the 
ladder,  speaking  promises ; Jacob,  at  the  bottom, 
hearing  them  with  a spiritual  ear ; angels  going  up 
and  down  on  it.  This  ladder  represented  to  Jacob 
the  new  and  living  way  back  to  the  heavenly  paradise, 
up  which  the  church  must  ascend  in  its  future  history 


224 


HEAVEN. 


until  it  reaches  the  top  of  Mount  Zion,  on  which 
stands  the  heavenly  Jerusalem,  wrhere  God*  dwells,  and 
of  wdiich  he  is  himself  the  light.  Here  - Jacob  could 

see,  at  the  same  time  that  he  was  receiving  promises 
for  himself  and  his  seed,  the  steep  path  which  they 
must  ascend  to  realize  them ; but  also  the  comforting 
fact  that  this  gradually  ascending  highway  to  heaven 
had  God  at  the  top  looking  down  with  interest,  and 
was  all  along  lined  with  angels,  who  should  be  to  him 
and  his  posterity  ministering  spirits. 

Jacob,  there  in  the  wilderness,  and  his  vision,  is 
evidently  a type  of  Christ  and  the  church.  As  he 
was  travelling  through  the  wilderness,  so  should  Christ 
and  the  church  ! The  covenant  there  made  between 
God  and  Jacob,  was  a covenant  between  God  and  his 
church.  This  covenant  is  consecrated,  and  shall  stand 
like  the  pillar  which  Jacob  set  up,  and  the  place  where 
it  stands  shall  be  called  Bethel — that  is,  the  house  of 
God  — the  church  ! The  Son  of  man,  driven  by  our 
sins,  as  Jacob  was  driven  by  the  wrath  of  Esau,  shall 
leave  his  father’s  house,  and  make  a journey  through 
the  wilderness  of  this  sinful  world.  He  shall  at  length, 
weary  and  exceeding  sorrowful  even  unto  death,  light 
upon  a certain  place,  where  he  shall  sleep  for  a little 
while  the  sleep  of  death,  but  he  shall  rise  again.  Then 
he  shall  plant  the  true  pillar  of  his  church,  and,  pour- 
ing out  the  Spirit,  anoint  it  with  the  Holy  Ghost,  of 
which  the  oil  that  Jacob  put  on  the  stone  at  Bethel  is 
only  a type ; and  thus  shall  be  completely  fulfilled 
those  “ greater  things”  which  the  Saviour,  in  evident 
allusion  to  Jacob’s  vision,  declared  his  disciples  should 
see,  “ Hereafter  ye  shall  see  heaven  open,  and  the 


ANGELIC  SYMPATHY.  225 

angels  of  God  ascending  and  descending  upon  the 
Son  of  man.” 

We  love  to  think  of  those  ancient  times  of  quiet 
patriarchal  life,  and  of  those  after  ages  of  Jewish 
theocracy  and  of  mysterious  ceremonial  solemnity, 
when  God’s  voice  w~as  heard  out  of  the  awful  cloud, 
and  when  angels  walked  on  earth  in  every  day  life, 
and  were  the  companions  of  men.  We  sometimes, — ■ 
because  past  mercies,  though  smaller,  are  more  appre- 
ciated than  present  ones,  though  greater, — wish  a re- 
turn of  those  palmy  days  of  the  world’s  childhood. 
Who  has  not  in  those  still  and  thoughtful  hours  of 
life  which  God  grants  us  so  graciously,  breathed  forth 
his  lament  in  the  beautiful  words  of  the  Poet — 

Why  come  not  spirits  from  the  realms  of  glory, 

To  visit  the  earth  as  in  days  of  old — 

The  times  of  ancient  writ  and  sacred  story  ? 

Is  heaven  more  distant  ? or  has  earth  grown  cold  1 

Oft  have  I gazed  when  sunset  clouds,  receding, 

Waved  like  rich  banners  of  a host  gone  by, 

To  catch  the  gleam  of  some  white  pinion  speeding 
Along  the  confines  of  the  glowing  sky. 

AncJ  oft  when  midnight  stars  in  distant  chillness 
Were  calmly  burning,  listened  late  and  long; 

But  nature’s  pulse  beat  on  in  solemn  stillness, 

Bearing  no  echo  of  the  seraph’s  song. 

To  Bethlehem’s  air  was  their  last  anthem  given 
When  other  stars  before  the  One  grew  dim? 

Was  their  last  presence  known  in  Peter’s  prison  ? 

Or  where  exulting  martyrs  raised  their  hymn  ? 

And  are  they  all  within  the  veil  departed  ? 

There  gleams  no  wing  along  the  empyrean  now  ; 

And  many  a tear  from  human  eyes  have  started, 

Since  angel  touch  has  calmed  a mortal  brow.” 


220 


HEAVEN. 


This  is  a truly  pathetic  complaint,  and  one  to  which 
few  hearts  have  not  returned  an  ardent  echo.  But 
there  is  no  need  of  making  it.  It  is  true,  if  we  look 
for  angels  with  our  bodily  eyes,  or  even  with  the  eyes 
of  a poet,  we  shall  not  see  them.  We  shall  not  see 
the  gleam  of  white  pinions  speeding  along  the  confines 
of  the  glowing  sky ; we  shall  not  hear  their  songs  as 
the  shepherds  of  Bethlehem  heard  them.  Yet  they 
have  not  all  retired  for  ever  behind  the  veil  of  the 
visible.  They  may  still  be  seen  and  heard  by  the  eye 
and  ear  of  faith,  though 

“ There  gleams  no  wing  along  the  empyrean  now.” 

It  has  been  supposed  by  some,  that  since  the  Holy 
Spirit  is  on  the  earth  as  the  comforter  and  guide  of 
the  saints,  it  would  be  a disparagement  to  Him  if  we 
believed  still  in  the  ministrations  of  angels.  Hence 
it  is  said  that  with  the  passing  away  of  the  old  Jewish 
economy,  the  ministry  of  angels  came  to  a close ; that 
W'e  have  a better  ministry  in  the  enlightening,  leading, 
and  comforting  influences  of  the  Spirit,  and  that  con- 
sequently we  have  no  need  of  angelic  services.  It  is, 
however,  no  disparagement  to  the  office  of  the  Spirit 
to  share  in  angelic  sympathies  and  services,  for  their 
ministrations  are  of  course  under  the  Spirit’s  direction. 
The  Saviour’s  work  of  redemption  was  not  disparaged 
by  having  angelic  services  connected  with  it.  These 
heavenly  attendants  are  rather  to  be  looked  upon  as  a 
glorious  train  attending,  to  proclaim  his  dignity,  and 
to  swell  his  triumphs. 

11  These  heavenly  guards  around  him  wait, 

Like  chariots  that  attend  his  state.” 


ANGELIC  SYMPATHY. 


227 


So  far,  then,  from  being  a disparagement,  it  is  an 
honour ; as  it  was  with  Christ,  so  it  is  in  reference  to 
the  Holy  Spirit.  Moreover,  this  idea  is  condemned 
by  facts.  Angelic  ministrations  were  enjoyed  by 
saints  after  the  gift  of  the  Holy  Ghost  had  been 
granted.  Cornelius,  Peter,  Philip,  Paul,  John,  and 
others  of  the  disciples  had  angelic  visits,  and  received 
blessings  at  their  hands.  To  wicked  Herod  also  an 
angel  appeared,  armed  with  judgments ; — from  such 
a visit  may  God  protect  us ! In  addition  to  this,  it 
may  be  remarked,  that  the  writer  of  the  epistle  to  the 
Hebrews  says,  u Are  they  not” — not  they  have  been 
— “ ministering  spirits?”  It  is  not  true,  therefore, 
that  the  introduction  of  the  Spirit’s  dispensation  was 
intended  to  shut  out  angelic  sympathies  from  man. 

It  has,  also,  strangely  enough,  been  imagined  that 
in  the  new  dispensation  saints  are  angels  to  each  other. 
In  the  old  economy,  because  saints  were  few,  and  their 
path  to  heaven  dark  and  obscure,  it  was  necessary,  it 
is  said,  that  angels  from  above  should  come  down  to 
attend  them;  but  now  as  the  communion  of  saints  is 
extended,  and  the  path  to  heaven  lies  through  the 
brighter  fields  of  gospel  light,  it  is  no  more  necessary, 
that  angels  should  come  from  the  realms  above,  but 
saints  are  left  to  the  sympathies  of  each  other ; and 
each  one  filled  with  more  light  and  benevolence  than 
the  other  becomes  to  him  a ministering  angel. 

This  theory  is  somewhat  beautifully  measured  off 
in  the  following  lines.  I quote  them  gladly,  not  be- 
cause they  prove  the  theory  which  they  seek  to 
exhibit,  but  because  they  exhibit  in  beautiful  language 
a beautiful  truth.  Saints  are  to  each  other  angels.in 


228 


HEAVEN. 


a blessed  sense, — though  their  services  and  sympathies 
no  more  shut  out  those  of  angels  than  the  light  of  the 
moon  is  destroyed  by  the  light  of  the  stars  -which 
attend  him  and  mingle  their  light  with  his,  to  lessen, 
if  they  cannot  entirely  disperse  the  earth’s  darkness. 
‘•No,”  exclaims  the  poet  with  emphasis,  against  the 
idea  that  earth  has  no  angels,  because  their  wings  are 
not  seen,  and  their  songs  are  not  heard — 

“No : earth  has  angels,  though  their  forms  are  moulded, 
But  of  such  clay  as  fashions  all  below; 

Though  harps  are  wanting,  and  bright  pinions  folded, 

We  know  them  by  the  love-light  on  their  brow. 

I have  seen  angels  by  the  sick  one’s  pillow ; 

Theirs  was  the  soft  tone  and  the  soundless  tread, 

When  smitten  hearts  were  drooping  like  the  willow, 

They  stood  ‘ between  the  living  and  the  dead.’ 

And  if  my  sight,  by  earthly  dimness  hindered, 

Beheld  no  hovering  cherubim  in  air, 

I doubted  not  — for  spirits  know  their  kindred  — 

They  smiled  upon  the  viewless  watchers  there. 

There  have  been  angels  in  the  gloomy  prison ; 

In  crowded  halls;  by  the  lone  widow’s  hearth; 

And  where  they  passed,  the  fallen  have  uprisen  — 

The  giddy  paused  — the  mourner’s  hope  had  birth. 

I have  seen  one  whose  eloquence  commanding, 

Roused  the  rich  echoes  of  the  human  breast ; 

The  blandishments  of  wealth  and  ease  withstanding, 

That  hope  might  reach  the  suffering  and  opprest. 

And  by  his  side  there  moved  a form  of  beauty, 

Strewing  sweet  flowers  along  his  path  of  life, 

And  looking  up  with  meek  and  love-blent  duty: 

I called  her  angel,  but  he  called  her  wife. 


ANGELIC  SYMPATHY. 


229 


O ! many  a spirit  walks  the  world  unheeded, 

That,  when  its  veil  of  sadness  is  laid  down, 

Shall  soar  aloft  with  pinions  unimpeded, 

And  wear  its  glory  like  a starry  crown. 

Yes ! this  is  all  most  sweetly  true ! Earth  has 
ministering  spirits  in  human  form.  They  walk  along 
the  Babel  of  this  world  to  comfort  those  disconsolate 
strangers  who  are  weeping  there  under  the  willows. 
They  walk  not  without  balm  in  their  hands  through 
the  world,  and  they  apply  it  wTherever  they  see 
wounds.  At  the  bed  of  death  they  are,  with  soft 
tones  and  a soundless  tread.  In  the  huts,  and  at  the 
hearths  of  widowed  want  and  sorrow,  and  in  the  habi- 
tations of  vice  and  ignorance  the  tread  of  their  feet  is 
no  strange  sound.  The  tender, and  faithful  wife  too, 
twining  her  mysterious  self,  like  a green  and  flowery 
wreath,  around  every  stern  and  rugged  duty  which 
rises  in  the  path  of  her  husband’s  life,  may  with  a 
most  thankful  emphasis  be  called  an  angel.  While 
we  believe  all  this,  wTe  do  not  refuse  to  believe  more, 
when  God  has  warranted  us  to  do  so.  While  we  are 
thankful  for  the  communion  of  saints  in  Zion,  we  are 
also  thankful  for  the  “ innumerable  company  of  an- 
gels” to  which  we  “are  come;”  and  we  hail  them 
with  joyful  welcome,  as  ministering  spirits  to  all  who 
are  heirs  of  salvation. 

From  the  declaration  of  the  Saviour  to  his  disciples, 
that,  “ Hereafter  they  should  see  heaven  open,  and 
the  angels  of  God  ascending  and  descending  upon  the 
Son  of  man,”  it  is  evident  that  it  was  not  intended 
that  angelic  communications  and  sympathies,  which 
were  so  abundant  in  the  Jewish  dispensation,  should 
20 


280 


HEAVEN. 


cease  at  the  introduction  of  the  gospel  dispensation, 
hut  rather  that  they  should  continue  more  free  and 
frequent  than  before.  Instead  of  heaven  and  earth 
receding  from  each  other  at  the  coming  of  Christ, 
they  were  brought  more  closely  together.  As  sub- 
stance is  more  real  than  shadow,  so  the  New  Testa- 
ment church  is  more  really  in  sympathy  with  heaven 
than  the  Jewish  economy.  As  the  soul,  in  a wakeful 
state,  is  more  conscious  than  it  is  in  dreams  and 
visions,  so  is  the  sympathy  between  heaven  and  earth 
more  wakeful  and  real  now,  than  it  was  among  the 
Jews.  “If  the  ministration  of  death,  written  and 
graven  in  stones,  was  glorious,  so  that  the  children 
of  Israel  could  not  steadfastly  behold  the  face  of 
Moses  for  the  glory  of  his  countenance ; which  glory 
was  to  be  done  away : how  shall  not  the  ministration 
of  the  Spirit  be  rather  glorious  ? For  if  the  ministra- 
tion of  condemnation  be  glory,  much  more  doth  the 
ministration  of  righteousness  exceed  in  glory.  For 
even  that  which  was  made  glorious  had  no  glory  in 
this  respect,  by  reason  of  the  glory  that  excelleth. 
For  if  that  which  is  done  away  was  glorious,  much 
more  that  Avhich  remaineth  is  glorious.  ” 

We  may  ask,  then,  does  this  superior  glory  of  the 
New  Testament  dispensation  consist  in  this,  that  hea- 
ven and  earth  are  farther  apart  in  their  sympathies, 
and  communicate  less  with  each  other  ? Is  the  spi- 
ritual ladder  empty,  and  is  the  lonely  pilgrim,  when 
lying  like  Jacob  at  the  gate  of  heaven,  no  more  visited 
by  ministering  spirits  who  go  out  and  in  there  as  in 
days  of  old  ? No  : they  are  still  the  servants  of  the 
saints,  and  those  who  are  come  into  the  church  as  the 


ANGELIC  SYMPATHY. 


231 


gate  of  heaven  and  the  true  Bethel,  may  there  have 
fellowship  with  an  innumerable  company  of  angels. 

There  would  be  no  difficulty  in  believing  the  minis- 
try of  angels,  if  they  appeared  in  a visible  manner 
as  in  former  times;  but,  “ where  are  they?  we  see 
them  not;”  is  the  faithless  cry  of  such  as  have  no 
eye  to  discern  spiritual  things,  and  no  faith  which  is 
the  evidence  of  things  not  seen.  In  this  case,  too, 
it  may  be  replied,  that  we  look  not  to  the  things 
which  are  seen,  but  to  the  things  which  are  not  seen ; 
the  things  which  are  seen  are  temporal,  the  things 
which  are  not  seen  are  eternal.  The  outward  is  al- 
ways but  the  shell ; the  inward  and  hidden  is  the 
reality.  That  which  is  seen  on  earth  is  gross,  and 
therefore  perishing  and  transient.  The  gross  mani- 
festations of  angelic  beings  under  the  old  dispensa- 
tion, like  that  dispensation  itself,  were  destined  to 
pass  away  to  give  place  to  that  which  was  better — 
more  spiritual. 

That  they  do  not  now  appear  to  us  in  visible  bodies, 
is  no  evidence  that  they  do  not  appear  at  all.  If  we 
suppose  with  some  that  they  are  in  their  nature  pure 
spirits,  and  that  they  assumed  bodies  for  the  sake  of 
convenience  only,  we  can  have  no  difficulty.  If  we 
suppose  with  others,  which  is  the  most  probable  opi- 
nion, that  they  are  embodied  spirits,  there  is  just  as 
little.  “ The  vehicles  or  bodies*  of  angels,  are  doubt- 


* This  extract  is  from  Dick’s  Future  State.  The  following 
remarks  by  the  same  author,  in  opposition  to  the  idea  that  an 
gels  are  pure  spirits,  are  in  place  here : “ It  will,  doubtless,  be 
objected,  ( that  these  intelligences  are  'pure  spirits . and  assume 
corporeal  forms  only  on  particular  occasions.’  This  is  an  opk 


232 


HEAVEN. 


less  of  a much  finer  mould  than  the  bodies  of  men ; 
but,  although  they  were  at  all  times  invisible  through 
such  organs  of  vision  as  we  possess,  it  would  form  no 
proof  that  they  are  destitute  of  corporeal  frames. 


nion  almost  universally  prevalent ; but  it  is  a mere  assumption, 
destitute  of  any  rational  or  scriptural  argument  to  substantiate 
its  truth.  There  is  no  passage  in  scripture,  with  which  I am 
acquainted,  that  makes  such  an  assertion.  The  passage  in 
Psalm  civ.  4,  1 Who  maketh  his  angels  spirits,  and  his  ministers 
a flame  of  fire,’  has  been  frequently  quoted  for  this  purpose ; 
but  it  has  no  reference  to  any  opinion  that  may  be  formed  on 
this  point ; as  the  passage  should  be  rendered,  4 Who  maketh 
the  winds  his  messengers,  and  a flaming  fire  his  ministers.7 
Even  although  the  passage  were  taken  as  it  stands  in  our  trans- 
lation, and  considered  as  referring  to  the  angels,  it  would  not 
prove  that  they  are  pure,  immaterial  substances;  for,  while 
they  are  designated  spirits,  which  is  equally  applicable  to  men , 
as  well  as  to  angels — they  are  also  said  to  be  4 a flaming  fire,7 
which  is  a material  substance.  This  passage  seems  to  have  no 
particular  reference  to  either  opinion ; but  if  considered  as  ex- 
pressing the  attributes  of  angels,  its  meaning  plainly  is,  that 
they  are  endowed  with  wonderful  activity , — that  they  move 
with  the  swiftness  of  the  winds,  and  operate  with  the  force  and 
energy  of  flaming  fire  ; — or,  in  other  words,  that  He,  in  whose 
service  they  are,  and  who  directs  their  movements,  employs 
them  with  the  strength  of  winds,  and  the  rapidity  of  lightnings. 

u In  every  instance  in  which  angels  have  been  sent  on  em- 
bassies to  mankind,  they  have  displayed  sensible  qualities. 
They  exhibited  a definite  form , somewhat  analogous  to  that  of 
man,  and  colour  and  splendour , which  were  perceptible  by  the 
organs  of  vision — they  emitted  sounds  which  struck  the  organ 
of  hearing — they  produced  the  harmonies  of  music , and  sung 
sublime  sentiments,  which  were  uttered  in  articulate  words, 
that  were  distinctly  heard  and  recognised  by  the  persons  to 
whom  they  were  sent,  Luke  ii.  14 — and  the}^  exerted  their 
power  over  the  sense  of  feeling.  * * * In  these  instances, 


ANGELIC  SYMPATHY. 


233 


The  air  we  breathe  is  a material  substance,  yet  it  is  in- 
visible; and  there  are  substances  whose  rarity  is  more 
than  ten  times  greater  than  that  of  the  air  of  our  at- 
mosphere. Hydrogen  gas  is  more  than  twelve  times 
lighter  than  common  atmospheric  air.  If,  therefore, 
an  organized  body  were  formed  of  a material  substance 
similar  to  air,  or  to  hydrogen  gas,  it  would  in  general 
be  invisible ; but,  in  certain  circumstances,  might  re- 
flect the  rays  of  light,  and  become  visible,  as  certain 
of  the  lighter  gaseous  bodies  are  found  to  do.  This 
is,  in  some  measure,  exemplified  in  the  case  of  ani- 
malcule, whose  bodies  are  imperceptible  to  the  naked 
eye,  and  yet  are  regularly  organized . material  sub- 


angels manifested  themselves  to  men  through  the  medium  of 
ihree  principal  senses,  by  which  we  recognise  the  properties 
of  material  objects;  and  why,  then,  should  we  consider  them 
as  purely  immaterial  substances,  having  no  connexion  with  the 
material  universe?  We  have  no  knowledge  of  angels  but 
from  revelation : and  all  the  descriptions  it  gives  of  these 
beings,  lead  us  to  conclude  that  they  are  connected  with  the 
w'orld  of  matter,  as  well  as  with  the  world  of  mind,  and  are 
furnished  with  organical  vehicles,  composed  of  some  refined 
material  substances,  suitable  to  their  nature  and  employments. 

“When  Christ  shall  appear  the  second  time,  we  are  told  that 
he  is  to  come,  not  only  in  the  glory  of  his  Father,  but  also  in 
‘the  glory  of  his  holy  angels,7  who  will  minister  to  him  and  in- 
crease the  splendour  of  his  appearance.  Now,  the  glory  which 
the  angels  will  display,  must  b e visible,  and,  consequently,  mate- 
rial ; otherwise  it  could  not  be  contemplated  by  the  assembled 
inhabitants  of  our  world,  and  could  present  no  glory  or  lustre 
to  their  viewr.  An  assemblage  of  purely  spiritual  beings,  how- 
ever numerous,  and  however  exalted  in  point  of  intelligence, 
would  be  a mere  inanity,  in  a scene  i®tended  to  exhibit  a 
visible  display  of  the  divine  supremacy  and  grandeur.77 

20  * 


234 


HEAVEN. 


stances,  endowed  with  all  the  functions  requisite  to 
life,  motion,  and  enjoy ment.” 

Whether,  therefore,  they  are  purely  spiritual,  or 
organized  with  refined  bodies,  or  whether  they  are 
capable  of  both  modes*  of  existence  at  pleasure,  it 
throws  no  difficulties  into  the  way  of  the  belief  that 
they  dwell  at  times  on  earth,  and  communicate  with 
men.  The  Saviour  is  no  more  on  earth  in  a visible 
body,  but  he  is,  nevertheless,  with  us  always  even 
unto  the  end  of  the  world.  That  the  divine  and 
heavenly  manifestations  under  the  old  dispensation 
wTere  gross,  was  because  the  state  of  the  human  mind, 
and  the  modes  of  society  required  it.  The  New  is 
under  the  form,  and  in  the  element  of  the  Spirit,  and, 
consequently,  deeper  and  more  removed  from  all  that 
is  visible,  gross,  and  tangible  to  the  senses.  The 
inward  and  spiritual  consciousness,  being  now  more 
awake,  communications  can  be  made  without  being  so 
much  recognised  by  the  outward  and  sensual.  Under 
the  old  dispensation,  the  Holy  Spirit  was  not  yet  in 
the  world , and  consequently  his  communications  had 

* Milton,  in  his  Paradise  Lost,  has  the  following  remarkable 
passage : 

For  spirits  when  they  please 
Can  either  sex  assume,  or  both ; so  soft 
And  uncompounded  is  their  essence  pure; 

Not  tied  or  manacled  with  joint  or  limb, 

Nor  founded  on  the  brittle  thread  of  bones, 

Like  cumbrous  flesh;  but  in  what  shape  they  choose, 
Dilated  or  condensed,  bright  or  obscure, 

Can  execute  their  airy  purposes, 

And  works  of  lovfc  or  enmity  fulfil. 

Par.  Lost , Boole  I.  lines  423 — 431 


ANGELIC  SYMPATHY. 


235 


to  be  transmitted  to  us;  for  this  a sensual  medium 
was  needed ; but  now  He  is  in  the  world,  and  in  the 
saints,  by  his  mysterious  indwelling  power,  and,  con- 
sequently, when  he  makes  use  of  subordinate  spirits, 
finding  a spiritual  basis  in  us,  they  need  no  more 
exhibit  themselves  to  our  senses  in  order  to  gain, 
through  them,  access  to  our  spirits.  For  this  reason 
it  is  no  more  necessary  that  angels,  in  order  to  com- 
municate with  us,  should  clothe  themselves  in  visible 
bodies,  and  need  also  no  organs  of  speech. 

In  confirmation  of  this,  it  may  be  remarked,  that 
the  manifestations  of  angels  after  the  Holy  GSost  was 
given,  seem  not  to  have  been  of  a visible  character. 
The  angel  that  Cornelius  saw,  he  saw  “in  a vision,” 
and  the  communications  he  received  of  him  must  have 
been  of  a purely  spiritual  kind.  Peter,  in  prison, 
though  he  was  roused  up  and  followed  the  angel,  yet 
while  he  was  following  the  angel  out  of  prison,  so 
little  had  his  senses  to  do  with  it,  that  “ he  wist  not 
that  it  was  true  which  was  done  by  the  angel ; but 
thought  he  saw  a vision.”  In  Acts  viii.  26,  it  is  said 
that  “the  angel  of  the  Lord  spake  unto  Philip,”  com- 
manding him  to  go  in  the  direction  where  he  would 
meet  the  Ethiopian  eunuch,  to  give  him  instruction, 
and  when  he  met  him,  “ the  Spirit  said : Go  near  and 
join  thyself  to  this  chariot.”  Was  this  spirit  the  same 
as  the  angel?  If  so,  does  it  not  seem  probable  that 
his  first  speaking  was  also  in  a spiritual  manner  ? It 
does  not  appear  that  Philip  saio  the  angel.  The  angel 
which  Paul  saw  during  the  storm  on  the  sea,  seems  to 
have  appeared  to  his  spirit  in  a dream,  when  the  senses 
were  inactive ; for  he  says,  “ There  stood  by  me  this 


286 


HEAVEN. 


night  the  angel  of  God.”  The  angel  also  which  ap- 
peared to  John  on  Patmos,  appeared  in  a vision,  while 
he  was  “in  the  Spirit.”  Even  if  this  point  could  not 
be  positively  proven,  and  it  should  seem  that  there 
were  visible  appearances  after  the  Holy  Ghost  was 
given,  yet  this  consideration  would  not  be  invalidated ; 
for  the  days  of  the  apostles  were  the  twilight  period 
of  transition,  when  they  may  have  found  it  necessary 
yet  to  appear  in  a more  sensible  way.  After  the  new 
dispensation  was  once  fully  introduced,  it  may  no 
more  have  been  necessary;  there  is  no  good  proof, 
at  any  fhte,  that  they  appeared  visibly  after  the  apos- 
tolic age. 

It  is  a mistaken  notion  that  angels  cannot  commu- 
nicate with  our  spirits  in  any  other  way  than  by  pre- 
senting themselves  visibly  to  our  eyes,  or  tangibly  to 
our  touch,  or  speaking  to  us  in  an  audible  way  through 
the  medium  of  the  air.  We  might  urge  the  philosophic 
consideration  that  there  may  be  even  material  media, 
of  which  neither  of  our  five  senses  is  conscious,  which 
might  constitute  an  element  in  which  spiritual  beings 
might  commune  with  each  other.  But  we  need  only 
go  to  scripture  facts  to  prove  that  such  communion 
has  actually  taken  place.  It  has  already  been  remark- 
ed, that  the  angels  which  appeared  to  Cornelius  and 
to  Peter  did  it  “in  a vision.”  They  did  not  make  use 
of  their  bodily  organs  or  physical  sensations,  as  a 
medium.  It  was  a vision  of  the  Spirit.  Peter  was 
asleep  at  the  time,  and  consequently  unconscious  of 
the  outward  world  through  the  senses,  yet  his  spirit 
was  capable  of  vision  and  of  action  too,  under  th8 
operation  of  the  angel.  The  angel  raised  him  up, 


ANGELIC  SYMPATHY. 


237 


spcke  to  him ; Peter,  according  to  the  angel’s  direc- 
tions, girded  himself,  bound  on  his  sandals,  cast  his 
garment  around  him,  and  followed  him,  and  yet  he 
66  wist  not  that  it  was  true  which  was  done  by  the 
angel”  — that  is,  he  was  not  conscious  through  his 
senses  of  the  reality  of  all  that  was  done,  “ but  thought 
he  saw  a vision  ! ” It  was  not  until  they  had  passed 
the  first  and  second  ward,  and  were  come  to  the  outer 
iron  gate  that  led  to  the  city,  that  “ Peter  was  come 
to  himself.”  Then,  for  the  first  time,  he  knew  “of  a 
surety”  that  God  had  sent  his  angel  to  deliver  him. 
Here,  then,  we  see  that  a human  spirit  can  be  moved 
to  action  by  an  angelic  spirit,  without  the  body  being 
conscious  of  it. 

The  body  is  useful  to  communicate  with  the  outer 
world,  and  for  this  it  is  the  proper  and  indispensable 
medium ; but  its  use  can  be  dispensed  with,  when  we 
“ come  to  visions  and  revelations  of  the  Lord.”  Paul 
was  caught  up  into  the  third  heaven,  even  into  para- 
dise, where  he  heard  unspeakable  words,  and  yet, 
whether  in  the  body,  or  out  of  the  body,  he  could  not 
tell.  It  seems  that  in  this  case  the  spirit  heard,  and 
saw,  and  felt,  “visions  and  revelations  of  the  Lord,” 
without  the  medium  of  bodily  senses,  or  at  least  with- 
out their  conscious  use,  which  is  all  the  same  to  the 
argument.  If  such  communications  were  ijot  possible, 
then  the  spirits  of  the  saints  would  be  in  a lonely  and 
forsaken  condition,  when  separated  at  death  from  the 
body.  Lonely  would  they  pass  through  the  dark  val 
ley  of  death,  and  lonely  would  they  remain  even  in 
heaven,  without  the  power  to  communicate  with  other 
spirits,  until  they  receive  their  bodies  in  the  resurrec^ 


HEAVEN. 


238 

tion.  But  we  are  encouraged  to  believe,  from  the 
dealings  of  the  angels  with  the  soul  of  Lazarus,  the 
beggar,  that  our  souls  will  not  pass  the  shades  of  death 
alone,  but  will  be  conveyed  in  the  sweet  company  of 
angels  through  death  into  Abraham’s  bosom.  And 
from  the  vision  of  John  in  Patmos,  it  appears  that 
angels  and  saints  wTere,  in  his  time,  worshipping  to- 
gether in  the  most  intimate  fellowship  around  the 
throne  in  heaven. 

What  we  have  thus  far  seen  as  possible  and  proba- 
ble— yea,  and  much  more  — in  reference  to  angelic 
sympathy,  we  see  by  the  light  of  God’s  word  as  real. 
The  eye  of  faith  roving  through  the  pages  of  divine 
revelation,  sees  the  angelic  world  living  and  moving 
on  the  earth,  constantly  descending  from  heaven  to 
earth,  and  ascending  from  earth  to  heaven.  Let  us 
see  still  farther  in  what  relation  heaven  and  earth 
stand  to  each  other,  by  seeing  what  is  revealed  in  the 
Bible  concerning  angelic  sympathy,  and  the  mode'  and 
object  of  their  presence  on  the  earth.  It  is  by  seeing 
how  they  are  serviceable  to  man,  and  what  are  their 
employments  on  the  earth,  that  we  shall  be  able  to 
discern  their  footsteps.  To  do  this  aright,  it  is  ne- 
cessary that  we  put  away  cold,  unbaptized  philosophy, 
and  put  on  simple,  child-like  faith.  The  declaration 
of  the  Saviqur,  when  he  touched  the  eyes  of  the  blind 
man,  is  deeply  and  mysteriously  true,  “ According  to 
your  faith,  be  it  unto  you  !”  “ There  are  more  things 

in  heaven  and  earth,”  known  to  simple  faith,  than  are 
dreamed  of  in  skeptical  philosophy.  The  same  quali- 
fication which  is  necessary  to  be  led  into  any  truth, 
is  also  necessary  to  be  led  into  the  mysteries  of  the 


ANGELIC  SYMPATHY. 


239 


hidden  world:  it  is  this:  “In  thy  light  shall  we  see 
light.”  “ The  Yneek  will  he  guide  in  judgment : and 
the  meek  will  he  teach  his  way.”  “ The  secret  of  the 
Lord  is  with  them  that  fear  him ; and  he  will  show 
them  his  covenant.”  An  inward  sympathy  with  the 
mysterious  and  awful  kingdom  of  spirits,  is  an  indis- 
pensable qualification  to  him  who  -would  understand 
its  constitution,  and  inquire  into  its  operations.  Faith- 
less skepticism  robs  the  soul  of  all  its  contents,  and 
makes  to  it  the  world,  physical  and  spiritual,  empty 
and  unreal;  but  faith  is  the  “substance”  of  all  those 
things  for  which  the  soul  hopes,  and  the  “ evidence ” 
of  things  not  seen  ! He  who  would  win  truth,  must 
wtoo  it,  he  who  would  woo  it,  must  love  it,  and  he  who 
would  love  it,  must  believe  it,  and  be  favourably  dis- 
posed towards  it. 

Angels,  according  to  scripture,  are  intelligent  beings. 
The  wise  woman  of  Tekoah,  in  speaking  of  the  wisdom 
of  David,  compares  his  wisdom,  in  the  way  of  praise, 
to  the  wisdom  of  an  angel:  “My lord  is  wise,  accord- 
ing to  the  wisdom  of  an  angel  of  God,  to  know  all 
things  that  are  on  the  earth.”  (2  Sam.  xiv.  20.)  The 
last  clause  of  this  passage  implies  that  angels  are  well 
acquainted  on  the  earth.  “ They  are,”  says  one, 
“intimately  acquainted  with  the  springs  of  life,  and 
the  avenues  by  which  they  may  be  interrupted ; for 
an  angel  slew’,  in  one  night,  one  hundred  and  eighty- 
five  thousand  of  the  Assyrian  army.  They  are  per- 
fectly acquainted  with  all  the  relations  which  subsist 
among  mankind,  and  can  distinguish  the  age  and  cha- 
racter of  every  individual  throughout  all  the  families 
of  the  earth ; for  one  of  these  powerful  beings  recog- 


240 


HEAVEN. 


nised  all  the  first-born  in  the  land  of  Egypt,  distin- 
guished the  Egyptians  from  the  children  of  Israel,  and 
exerted  his  powers  in  their  destruction.  And  as  they 
are  4 ministering  spirits  to  the  heirs  of  salvation/  they 
must  have  a clear  perception  of  the  persons  and  cha- 
racters of  those  who  are  the  objects  of  the  divine  fa- 
vour, and  to  wdiom  they  are  occasionally  sent  on  em- 
ba^pies  of  mercy.” 

Why  should  holy  beings,  for  they  are  holy,  not  be 
intelligent  ? Their  minds  have  never  been  enervated, 
debased,  or  clouded  by  sin.  They  have  always  lived, 
as  their  proper  home,  near  the  eternal  throne,  in  those 
high  and  holy  regions,  where  the  radiance  of  the 
Supreme  Wisdom  shines  continually  upon  them.  In 
such  pure  and  clear  regions,  should  not  their  minds 
be  pure  and  cloudless?  Then,  too,  the  development 
of  their  minds  is  not  interrupted  by  death,  but  they 
have  for  thousands — perhaps  many  thousands  of  years, 
been  expanding  in  knowledge.  When  we  consider 
what  a vast  compass  of  knowledge  some  human  spirits 
are  able  to  embrace  in  a short  life-time,  we  are  over- 
whelmed with  the  calculation  of  what  must  be  the 
capacity  and  the  acquirements  of  angelic  minds. 
“They  dwell  in  a world  where  truth  reigns  triumph- 
ant, where  moral  evil  has  never  entered,  where  sub- 
stantial knowledge  irradiates  the  mind  of  every  in- 
habitant, where  the  mysteries  which  involve  the 
character  of  the  Eternal  are  continually  disclosing, 
and  where  the  plans  of  his  providence  are  rapidly  un- 
folded. They  have  ranged  through  the  innumerable 
regions  of  the  heavens,  and  visited  distant  worlds  for 
thousands  of  years ; they  have  beheld  the  unceasing 


ANGELIC  SYMPATHY. 


241 


variety,  and  the  endless  multitude  of  the  works  of 
creation  and  providence,  and  are,  doubtless,  enabled 
to  compare  systems  of  worlds,  with  more  accuracy  and 
comprehension,  than  we  are  capable  of  surveying 
villages,  cities,  and  provinces.  Thus  their  original 
powers  and  capacities  have  been  expanded,  and  their 
vigour  and  activity  strengthened;  and,  consequently, 
in  the  progress  of  duration,  their  acquisitions  of  wis- 
dom and  knowledge  must  indefinitely  surpass  every 
thing  that  the  mind  of  man  can  conceive.” 

Being  thus  intelligent,  it  is  natural  and  reasonable 
to  conclude  that  in  ministering  to  us  on  the  earth, 
they  should  bring  their  own  intelligence  into  contact 
with  our  minds,  and  that  thus  the  communion  of  their 
minds  with  ours  should  have  on  us  a stimulating, 
quickening,  and  elevating  effect.  There  is,  even 
about  the  presence  of  intelligent  minds  among  men, 
an  element  in  which  we  cannot  exist  without  feeling 
its  elevating  power.  Though  these,  our  intelligent 
associates,  may  not  be  directly  and  formally  instruct- 
ing us,  yet  we  feel  the  enlightening  and  elevating 
power  of  their  presence  in  indescribable  ways.  So  our 
fellowship  with  angels  in  the  enjoyment  of  their  minis- 
trations, has  the  same  effect,  though  we  should  not  be 
able  to  point  out  the  precise  way  in  which  they  in- 
struct us,  or  be  able  to  recognise  and  designate  any 
particular  light  springing  up  in  our  minds  as  having 
been  imparted  by  them. 

That  they  have  been  engaged  in  communicating 
intelligence  to  men,  is  abundantly  evident  from  the 
Bible.  Their  very  name,  which  means  a messenger 
or  bearer  of  news,  designates  their  office  in  this  r© 
21 


242 


HEAVEN. 


spect.  The  intelligence  that  God  would  destroy  So- 
dom, was  communicated  to  Lot  by  two  angels.  They 
announced  the  coming  of  the  Saviour,  and  of  his  fore- 
runner, John  the  Baptist.  To  the  Marys,  who  went 
early  to  the  tomb  to  seek  Jesus,  they  brought  the 
information  that  he  had  risen.  Even  the  law  is  said 
to  have  been  “ ordained  by  angels  in  the  hands  of  a 
Mediator,”  and  Stephen  says  that  the  Jews  received 
it  by  the  “ disposition  of  angels.”  The  Revelations 
which  John  received  on  Patmos,  in  a vision  of  those 
things  which  must  shortly  come  to  pass,  w^ere  “ sent  and 
signified”  by  an  angel.  Cornelius,  who  was  a devout 
man,  “and  prayed  to  God  always,”  received  from  an 
angel  the  comforting  intelligence  that  his  prayers 
wTere  heard.  “ Thy  prayers  and  thine  alms,”  said  the 
angel,  “are  come  up  as  a memorial  before  God.” 
Daniel  also  received  notice  in  the  same  way  that  his 
prayer  was  heard ; for  the  angel  Gabriel,  being  caused 
to  fly  swiftly,  reached  him  about  the  time  of  the 
evening  incense,  before  his  prayer  was  ended,  clothed 
with  authority  to  answer  his  prayer,  and  to  assure  him 
of  his  acceptance  before  God. 

It  is  neither  unreasonable  nor  unscriptural  to  be- 
lieve that  angels  communicate  with  our  minds  and 
beget  thoughts,  or  at  least  that  they  give  such  motion 
and  tendency  to  the  mind  as  will  beget  thoughts.  If 
evil  spirits  can  excite  and  allure  our  thought  to  evil, 
by  making  use  of  our  indwelling  depravity,  why  can- 
not good  angels  incite  the  Christian’s  mind  to  useful 
and  holy  thoughts,  by  making  use  of  indwelling 
grace  ? That  evil  spirits  do  in  this  way  operate  on 
wicked  hearts,  is  beyond  a doubt ; why  should  the 


ANGELIC  SYMPATHY. 


243 


other  not  be  equally  credible  ? Wicked  men  cannot 
always  distinguish  between  what  is  the  motion  of  their 
own  minds,  and  what  is  the  effect  of  Satanic  opera- 
tions ; why  should  this  be  required  of  saints  in  refer- 
ence to  the  operations  of  God’s  angels  on  their  minds? 
It  is  not,  certainly,  in  the  outward  manifestations  of 
the  spirit’s  operations,  but  among  the  hidden  springs  of 
its  activities,  that  the  motions  of  angelic  influence  are 
to  be  sought.  Our  souls  are  also  susceptible  of  being 
operated  upon  by  human  spirits,  why  not  as  well  by 
angels?  We  communicate  with  this  world  through 
our  bodily  senses ; by  the  medium  of  flesh,  as  in  the 
case  of  touch,  taste,  smell ; through  the  medium  of 
air,  as  in  the  case  of  hearing ; through  the  medium 
of  light,  as  in  seeing ; but  has  the  soul  no  senses 
which  are  not  called  into  action  in  our  communica- 
tions with  the  outward  world,  which  are  capable  of 
more  refined  communication?  We  know  that  there 
are  media  in  the  world  more  subtle  and  refined  than 
any  of  those  mentioned : may  not  our  spirits  through 
these  hold  communion  with  the  spiritual  intelligences 
of  a higher  order  ? Who,  in  observing  the  operations 
of  his  own  mind,  has  not  discovered  that  there  are 
movements  in  it,  which  seem  in  no  way  to  be  depend- 
ent upon  its  association  with  the  outer  world  ? The 
history  of  mental  phenomena  furnishes  abundant  ma- 
terials for  evidence  on  this  point,  as,  for  instance,  in 
cases  of  presentiments.  There  are  well  established 
cases,  where  the  mind  seems  to  have  acquired  a kind 
of  prophetic  capacity.  This  is  the  case  especially 
with  some  quiet  and  lonely  spirits,  whose  sympathies 
seem  to  have  no  affinity  for  those  things,  which,  to 


544 


HEAVEN. 


the  majority  of  men,  seem  most  real.  This  is  also 
the  case  often  with  old  persons,  who,  wandering  in  the 
evening  twilight  of  life,  manifest  a certain  kind  of 
prophetic  mysteriousness,  which  makes  us  quiet  in 
their  presence.  Thus  the  popularity  which  the  fol- 
lowing sentiment  of  the  poet  has  gained,  shows  how 
well  known  is  this  truth — 

a 7Tis  the  sunset  of  life  gives  me  mystical  lore, 

And  coming  events  cast  their  shadows  before.77 

Iieason  does  not  forbid,  on  the  contrary  it  encou- 
rages us  to  believe  that  angels  are  constantly  around 
us  on  the  earth,  that  the  spirit  is  capable  of  hearing 
their  mysterious  whispers  through  the  mortal  veil,  and 
that  they  stand  with  our  spirits  in  constant  sympathy 
and  communion. 

They,  on  account  of  their  superior  intelligence, 
know  better  than  we  the  devices  of  those  wicked 
spirits  which  surround  us,  and  are  engaged  for  our 
ruin.  If  they  are  ministering  spirits,  it  seems  cer- 
tain that  a great  part  of  their  ministering  consists  in 
communicating  to  us  wisdom  to  carry  out  our  warfare 
successfully  against  evil  spirits.  They  point  out  to 
us  the  path  in  which  our  safety  lies.  Thus  Joseph 
was  warned  by  an  angel  in  a dream  to  flee  into  Egypt 
with  Mary  and  the  holy  child,  because  Herod  was 
seeking  to  destroy  it.  When  Herod  was  dead,  and 
the  danger  was  over,  he  was  invited  by  the  angel  to 
return  again  into  the  land  of  Israel.  They  go  before 
us  and  open  the  way  in  which  the  providence  of  God 
intends  to  lead  us.  When  Abraham  sent  his  servant 
into  the  land  of  his  kindred  to  seek  out  a wife  for  his 


ANGELIC  SYMPATHY. 


245 


son  Isaac,  he  said,  “ God  shall  send  his  angel  before 
thee.”  And  so  he  did.  And  well  did  he  open  the 
way  ; for  as  fast  as  the  servant  went,  so  fast  was  every 
thing  arranged  as  by  an  unseen  hand.  So  also  did 
the  angel  go  before  Peter  when  he  brought  him  out 
of  prison,  and  delivered  him  “ out  of  the  hands  of 
Herod,  and  from  all  the  expectations  of  the  people  of 
the  Jews.”  Into  such  straits  do  Christians  often 
come ; when  the  future  is  dark,  and  their  way  is 
hedged  in ; then  they  need  ministering  spirits  to  open 
up  their  way,  and  set  their  feet  in  the  path  of  safety 
and  success.  There  are  few  Christians  who  cannot, 
in  their  experience,  refer  to  times  when  circumstances 
of  difficulty,  where  no  way  seemed  possible,  yielded 
mysteriously,  and  permitted  them  joyfully  to  pass  on. 
It  is  God’s  pleasure  that  the  way  of  his  saints  shall 
be  prepared,  and  that  their  paths  shall  be  made 
straight ; but  who  is  it  but  his  angels,  that  fulfil  his 
pleasure,  do  his  commandments,  and  hearken  to  the 
voice  of  his  word? 

God,  for  wise  purposes,  suffers  his  people  at  times 
to  get  into  circumstances  of  dark  and  terrible  trial, 
such  as  that  in  which  Abraham  was,  when  he  stood 
with  uplifted  hand  before  the  altar  to  offer  up  his 
only  son,  the  child  of  the  promise.  But  as  God  deli- 
vered him  by  the  voice  of  an  angel,  so  he  bids  angels 
minister  to  us,  under  similar  circumstances,  still. 
Thus  far,  and  no  farther,  he  suffers  the  fiery  trial  to 
proceed  : when  he  sees  that  it 'is  enough,  he  sends  an 
angel  messenger  to  deliver  us  out  of  the  furnace  of 
fiery  trial,  and  speak  to  us  through  him  the  comfort- 
ing words  which  he  spake  to  Abraham,  “Now  I know 
of  * 


246 


HEAVEN. 


that  thou  fearest  God.”  It  was  an  angel  that  deli- 
vered the  three  faithful  witnesses,  Shadrach,  Meshach, 
and  Abednego,  out  of  the  fiery  furnace ; and  it  was 
an  angel  that  shut  the  lions’  mouth,  that  they  should 
not  hurt  Daniel,  when  he  was  cast  in  among  them. 
After  the  devil  had  spent  the  fulness  of  his  tempting 
power  upon  the  Saviour  in  the  wilderness,  “ behold 
angels  came  and  ministered  unto  him.”  In  the  garden 
of  Gethsemane,  when  his  exceeding  sorrow  had  reached 
its  acme,  then  “ there  appeared  an  angel  unto  him 
from  heaven,  strengthening  him.” 

Every  Christian’s  experience  will  enable  him  to 
refer  to  instances  in  his  own  life,  when  circumstances 
seemed  to  have  hedged  him  completely  in,  when  he 
seemed  to  stand  in  such  terrible  trial  and  fearful  con- 
flict, that  the  very  foundations  beneath  him  seemed 
to  tremble.  In  such  circumstances  he  feels  that  he  is 
in  the  power  of  an  evil  spirit,  for  his  own  disapproves 
of  his  position ; yet  is  he  borne  on  in  the  direction  he 
would  not  go,  by  a power  deeper,  broader,  stronger 
than  himself.  He  sees  the  course  which  his  destiny 
is  about  to  take,  and  his  wakeful  spirit  most  bitterly 
disapproves  of  it ; but  he  has  no  more  power  to  deliver 
himself  from  the  fatal  downward  current,  than  one 
who  is  in  the  draught  of  Niagara  can  deliver  himself 
from  its  sweeping  power.  Suddenly  the  spell  is 
broken  ! — but  not  by  his  own  hand ! Like  a bird 
released  from  the  power  of  the  charming  serpent  into 
whose  jaws  it  was  about  to  fly,  he  escapes  in  freedom, 
looking  back  with  trembling  delight  upon  the  danger 
from  which  he  has  escaped.  You  say  God  delivered 
him ; and  so  he  did ; but  he  delivered  him  through 


ANGELIC  SYMPATHY. 


247 


tlie  ministry  of  angels ; for  this  is  their  employment 
— are  they  not  ministering  spirits  ? They  interest 
themselves -in  our  salvation,  as  evil  spirits  do  in  our 
ruin ; hence  they  rejoice  in  heaven  over  one  sinner 
that  repents.  In  their  earnestness  in  our  behalf,  they 
press  hard  upon  the  confines  of  mortal  life,  and  why 
not  reach  through  with  unseen  hand  to  break  the 
snare  in  which  evil  spirits  have  entangled  us  ? why 
not  whisper  through  the  veil  that  separates  us  from 
them,  which  a moment  may  lift,  to  direct  and  animate 
us  in  the  battle  with  sin  and  hell  ? 

Angels  are  animating  spirits.  The  enchanted  ground 
which  Bunyan  represents  as  lying  on  the  way  to  the 
celestial  city,  is  real.  Every  Christian  knows  some- 
thing of  it  from  experience.  Saints  come,  sometimes, 
“ into  a certain  country,  whose  air  naturally  tends  to 
make  one  drowsy.”  Every  duty  becomes  a burden, 
and  the  heart,  weak  as  water,  seems  to  have  no 
strength  to  bear  up,  and  he  sinks  into  drowsiness  and 
discouragement.  In  such  a condition,  not  only  duty, 
but  often  life  itself,  becomes  a burden,  which  it  seems 
sometimes  impossible,  sometimes  foolish,  to  bear. 

Under  this  drowsy  influence  Elijah  was,  when  he 
fled  from  before  the  wrath  of  Jezebel.  “ He  himself 
went  a day’s  journey  into  the  wilderness,  and  came 
and  sat  down  under  a juniper-tree  : and  he  requested 
for  himself  that  he  might  die  : and  said,  It  is  enough ; 
now,  0 Lord,  take  away  my  life ; for  I am  not  better 
than  my  fathers.”  All  was  discouragement  with  him, 
and  he  had  no  heart  to  lay  his  hand  to  duty,  or  to 
take  one  step  forward  in  the  track,  which  God  had 
laid  out  for  him.  Here  a monitor  is  needed  to  give 


248 


HEAVEN. 


him  an  animating  whisper!  “And  as  he  lay  and 
slept  under  a juniper-tree,  behold,  then  an  angel 
touched  him.”  Touched  him  ! What  a gentle  admo- 
nition was  that ! “ And  said  unto  him,  Arise  and 

eat.”  The  prophet  obeyed,  but  did  not  seem  to  un- 
derstand the  hint  which  the  angel  was  thus  giving  him 
to  arise,  strengthen  himself,  and  go  on  in  the  way  of 
duty.  So  after  he  did  eat  and  drink,  he  “ laid  him 
down  again.”  That  was  enchanted  ground,  where 
Elijah  could  say,  in  the  language  of  the  Pilgrim,  “I 
begin  to  be  very  dull,  and  heavy  to  sleep : I do  now 
grow  so  drowsy,  that  I can  scarcely  hold  open  mine 
eyes;  let  me  lie  down  here  and  take  one  nap.”  It 
was  necessary  that  he  should  again  be  gently  roused, 
and  admonished  to  duty,  and  for  this  purpose  the  angel 
was  still  near  him.  “And  the  angel  of  the  Lord 
came  again  the  second  time,  and  touched  him,  and 
said,  Arise  and  eat,  because  the  journey  is  too  great 
for  thee.”  This  second  hint  he  seems  to  have  under- 
stood : the  words  which  the  angel  added,  “ because 
the  journey  is  too  great  for  thee,”  conveyed  to  Eli- 
jah’s mind  the  angel’s  meaning — that  he  should  hasten 
on  in  the  path  of  duty.  So  he  arose  and  “ went  in 
the  strength  of  that  meat  forty  days  and  forty  nights, 
unto  Horeb,  the  mount  of  God.” 

How  gentle  are  the  footsteps  of  angels  ! How  ten- 
der their  touch ! How  soft  their  whispers ! How 
courteous  their  hints  to  dull  and  weary  pilgrims  in  the 
wilderness  ! Dull  sense  often  fails  to  recognise  their 
presence.  God  was  at  Bethel  where  Jacob  slept,  but 
he  knew  it  not  until  he  was  fully  awake ; so  if  our 
spirits  were  not  so  drowsy,  we  would  be  more  con- 


ANGELIC  SYMPATHY. 


249 


scious  of  angelic  ministrations.  The  touch  of  the 
angel  would  have  been  enough,  if  Elijah  had  been  in 
proper  spirits,  to  remind  him  of  the  fact,  that  one 
who  had  such  a mission  before  him  ought  not  to  be 
sleeping  in  the  juniper  shade.  But  the  prophet  was 
drowsy,  and  his  perceptions  dull,  so  it  required  hint 
after  hint  before  he  understood  it.  The  angel,  how- 
ever, does  not  leave  him,  until  he  has  started  him  on 
towards  Horeb.  Equally  slow  to  perceive  the  pre- 
sence and  hints  of  the  angel  was  Peter  in  prison. 
Though  the  angel  raised  him  up,  took  off  his  chains, 
and  spoke  to  him — although  he  obeyed  the  angel’s 
commands,  girded  himself,  put  on  his  sandals,  cast  his 
garment  around  him,  and  followed  the  angel  out,  yet 
“ he  wist  not  that  it  was  true  which  was  done  by  the 
angel ; but  thought  he  saw  a vision.”  How  willing 
the  spirit,  how  dull  and  weak  the  flesh ! How  often 
are  we  animated  and  roused  up  when  we  lie  dozing 
and  sleeping  in  the  way  of  duty  under  the  enchanted 
juniper  shade!  We  think,  after  we  are  roused,  that 
it  was  our  own  reflections  which  brought  us  to  a sense 
of  duty,  and  that  it  was  our  own  resolution  which 
broke  the  drowsy  spell,  and  set  us  on  anew  in  the  path 
before  us,  when  we  ought  to  “know  of  a surety,  that 
the  Lord  hath  sent  his  angel,”  as  he  did  to  Peter  in 
prison,  and  to  Elijah  in  the  juniper  shade.  Elijah  did 
mal$e  use  of  his  own  reflections,  but  it  was  the  hint 
of  the  angel  that  moved  him  to  these  reflections.  The 
angel  does  not  tell  him  plainly  to  journey,  he  only 
tells  him  that  the  journey  before  him  is  too  great  to 
be  made  without  eating.  Upon  this  hint  of  a “jour- 
ney,” Elijah’s  reflections  improved,  till  he  saw  his 


250 


HEAVEN. 


duty ; his  own  reflections  evidently  were  more  on 
sleeping  than  on  journeying.  And  when  he  was  once 
entered  upon  his  way,  it  was  rather  “ in  *the  strength 
of  that  meat”  which  the  angel  gave  him,  than  in  the 
strength  of  his  own  resolution,  that  he  reached  Horeb, 
the  mount  of  his  destination ! Thus  angels  do  not 
only  arouse  the  sleepers,  but  afterwards  help  them  on 
in  the  way. 

Why  should  w’e  doubt  this  ? Is  not  one  saint  capa- 
ble of  operating  in  this  way  on  another,  and  why  not 
an  angel  on  a saint?  We  have  seen  in  the  case  of 
Peter’s  deliverance  from  prison,  that  angels  can  ope- 
rate on  the  mind  without  making  use  of  our  bodily 
senses,  and  without  our  being  conscious  of  it  through 
the  senses.  The  fact  that  angelic  revelations  were 
made  to  the  mind  of  Joseph  in  a dream , on  four 
different  occasions,  proves  the  same  fact.  Why  should 
we  doubt  that  they  can  so  communicate  with  our 
spirits  still  ? If  the  notes  of  distant  music  wafted  on 
the  air  to  the  ear  can  reach  and  melt  the  heart,  and 
lift  it  from  earth  to  heaven,  as  they  often  do,  wThy 
cannot  angelic  whispers  do  the  same  ? If  the  sighing 
of  the  evening  zephyr  can  move  the  strings  of  the 
heart,  and  produce,  a concord  of  the  tenderest  and 
loveliest  feelings,  why  cannot  unseen  angelic  influence 
do  what  is  thus  done  by 

aThe  viewless  spirit  of  a lovely  sound  V* 

Yes,  there  is  a music,  like  that  of  the  spheres,  which, 
though  unheard  by  dull,  mortal  ears,  is  nevertheless 
the  deepest  harmony  of  the  universe.  There  is  an  in- 
fluence like  the  “ sweet  influence  of  the  Pleiades,”  of 


ANGELIC  SYMPATHY. 


251 


which  Job  speaks,  which  cannot  be  bound,  but  felt ; it 
is  the  sweet  and  blessed  influence  of  the  angelic  minis- 
try. If  it  be  still  asked  by  some  that  we  would  show 
them  these  spirits,  that  they  may  believe  them  to  be 
on  the  earth,  let  such  be  reproved  for  their  grossness 
by  the  language  of  the  Saviour,  44  a spirit  hath  not 
flesh  and  bones !”  Can  we  not  as  well  believe  in  that 
wdiich  we  feel,  as  in  that  which  we  see?  66 Blessed 
are  they  that  have  not  seen,  and  yet  have  believed.” 
Angels  are  the  executors  of  God’s  judgments  and 
mercies.  God  sometimes  punishes  the  wicked  in  this 
world.  Wherever,  therefore,  the  marks  of  his  judg- 
ments are  seen,  there  are  seen  the  footsteps  of  angels 
that  walk  on  earth.  44  He  maketh  his  angels  spirits ; 
his  ministers  a flaming  fire.”  Who  could  better  exe- 
cute his  just  judgments,  and  overcome  the  wrath  of 
raging  men,  than  his  angels  44  that  excel  in  strength  ?” 
It  makes  no  difference  how  mighty  are  the  hosts  of 
his  enemies,  his  angels  are  sufficient  to  execute  God’s 
judgments  upon  them.  44  The  chariots  of  God  are 
twenty  thousand,  even  thousands  of  angels.”  44  And 
I beheld,”  says  John,  44  and  I heard  the  voice  of  many 
angels  round  about  the  throne ; and  the  number  of 
them  was  ten  thousand  times  ten  thousand,  and  thou- 
sands of  thousands !”  These  are  always  ready  and 
near  the  place  where  they  are  needed.  When  the 
Saviour  was  taken,  he  says,  44  Thinkest  thou  that  I 
cannot  now  pray  to  my  Father,  and  he  shall  'presently 
give  me  more  than  twelve  legions  (60,000)  of  angels?” 
It  was  not  necessary  that  some  time  should  intervene 
during  which,  like  the  angel  Gabriel,  they  should  44  fly 
swiftly”  from  heaven  to  earth,  but  just  one  word  would 


IIEAVEN. 


252 

have  started  up  angelic  legions  around  the  spot  where 
he  was.  Thus,  in  the  days  of  Scottish  warfare,  my- 
riads of  warriors  lay  concealed  in  the  ravines,  but  one 
blast  of  the  clan-pipe  would  start  them  up,  and  in  a 
moment  the  hills  were  lined  with  determined  faces  and 
glittering  swords.  Thus  was  it  also  when  the  Syrian 
hosts  arrayed  themselves  so  mightily  against  Israel  at 
Dothan.  So  great  was  the  enemy's  host,  that  the 
servant  of  Elisha  cried  out  in  discouragement  and 
fear,  “Alas,  my  master!  how  shall  we  do?”  But 
Elisha  said,  “Fear  not;  for  they  that  be  with  us  are 
more  than  they  that  are  with  them.”  The  young 
servant,  however,  was  blind  to  the  meaning  of  the 
prophet's  declaration ; so  Elisha  prayed  that  God 
would  open  his  eyes,  and  let  him  see  the  secret  army 
which  should  fight  for  Israel.  So  the  Lord  opened 
the  eyes  of  the  young  man,  and  oh ! what  a vision ! 
“ He  saw : and  behold,  the  mountain  was  full  of  horses 
and  chariots  of  fire  round  about  Elisha.”  These  are 
God’s  hosts  upon  the  earth,  ready  to  be  called  up  at 
any  moment  to  do  his  pleasure. 

That  angels  are  employed  in  the  earth  to  execute 
God’s  judgments  upon  his  enemies,  is  abundantly  evi- 
dent from  the  Bible.  The  two  angels  that  came  to 
Sodom,  said,  “ For  we  will  destroy  this  place,  because 
the  cry  of  them  is  waxen  great  before  the  face  of  the 
Lord;  and  the  Lord  hath  sent  us  to  destroy  it .”  An 
angel  of  the  Lord  smote  Herod,  “because  he  gave  not 
God  the  glory.”  They  make  use  of  different  instru- 
mentalities to  accomplish  their  purposes.  In  the  case 
of  Herod,  it  seems  the  angel  touched  him  with  a loath- 
some and  horrid  disease,  so  that  he  was  eaten  by 


ANGELIC  SYMPATHY. 


253 


worms  until  he  gave  up  the  ghost.  In  the  judgment 
which  came  on  Israel  in  the  time  of  David,  an  angel, 
by  means  of  pestilence,  smote  seventy  thousand  men 
that  died.  When  the  Assyrian  army  under  Senna- 
cherib went  up  against  Hezekiah  and  the  city  of  Da- 
vid, by  night,  as  the  Assyrian  hosts  lay  encamped, 
“ the  angel  of  the  Lord  wTent  out,  and  smote  in  the 
camp  of  the  Assyrians  a hundred  four  score  and  five 
thousand : and  in  the  morning,  behold,  they  were  all 
dead  corpses.” 

11  Like  the  leaves  of  the  forest,  when  summer  is  green, 

That  host  with  their  banners  at  sunset  were  seen : 

Like  the  leaves  of  the  forest  when  autumn  hath  blown, 

That  host  on  the  morrow  lay  withered  and  strown. 

« 

For  the  angel  of  death  spread  his  wings  on  the  blast 
And  breathed  in  the  face  of  the  foe  as  he  passed ) 

And  the  eyes  of  the  sleeper  waxed  deadly  and  chill, 

And  their  hearts  but  once  heaved,  and  for  ever  grew  still.” 

What  instrument  the  angel  used  in  this  case  is  not 
known ; perhaps,  as  the  above  lines  suggest,  some 
pestilential  breath. 

No  doubt  wThat  one  says  “ happened,”,  and  what 
another  says  was  “ providential,”  though  it  both  hap- 
pened and  wtis  providential,  yet  is  directly  to  be  re- 
ferred to  angelic  ministrations.  Angels  are  the  execu- 
tors of  God’s  providence  in  the  way  of  favours,  as  well 
as  of  judgments.  The  springing  of  a leak  in  a ship 
which  sinks  a hundred  into  a watery  grave,  the  break- 
ing of  a limb  which  falls  upon  the  passing  traveller, 
and  a thousand  ether  events  of  daily  occurrence  around 
22 


*254 


HEAVEN. 


us,  called  accidents,  may  be,  and  doubtless  are,  ef- 
fected in  the  government  of  providence  by  angelic 
instrumentality.  God  gives  them  power  over  life,  and 
when  he  wishes  to  call  one  away  from  the  earth,  he 
sends  an  angel  to  execute  his  purposes.  The  angeJ 
does  it  in  a way  that  seems  to  us  perfectly  natural, 
and  we  do  not  therefore  look  for  the  track  of  an  angel. 
When  a wicked  man  is  called  away  by  what  is  called 
an  accident,  an  angel  smote  him  because  he  gave  not 
God  the  glory,  and  that  he  may  do  no  more  evil  in 
the  w^orld.  Many  a poor  Balaam,  who  is  suddenly 
stopped  short  in  his  journey  of  life,  wonders  what  is 
the  matter ; but  he  need  only  lift  up  his  eye  to  see 
the  angel  standing  before  him,  with  drawn  sword, 
upon  which  is  written,  in,  letters  of  terrible  fire, 
“thus  ear  and  no  farther  !”  Like  the  ominous 
tekel  upon  the  wall  of  Belshazzar’s  palace,  the  fin- 
gers which  write,  and  the  words  which  are  written, 
are  seen,  but  the  one  who  writes  stands  in  the  shade ! 
When  it  is  a good  man  who  is  thus  called  away  as  by 
accident,  then  it  was  an  angel  which  touched  him,  to 
call  him  away  from  some  coming  evil.  Even  in  those 
cases  where  persons  die  in  what  is  called  a natural 
way,  it  doubtless  is  the  angel  of  death  who  touches 
and  puts  out  of  place  some  spring  of  life,  and  thus 
sets  the  current  of  death  in  motion.  And  oh  ! what 
a soft  touch  will  do  it ! Thus  angels  are  always 
abroad  in  the  earth,  binding  the  tares  in  bundles  to 
burn,  and  gathering  home  into  eternal  barns,  God’s 
fruitful  sheaves. 

If  angels  are  God’s  agents  to  carry  out  his  provi- 


ANGELIC  SYMPATHY. 


255 


dences  in  the  way  now  mentioned,  then  they  have  in 
charge,  in  a very  especial  way,  God’s  people,  to  pro- 
tect and  attend  them.  The  Jews  believed  that  each 
saint  had  a good  angel  attending  him  constantly  as 
his  guardian.  It  has  been  supposed  that  the  Saviour 
gives  countenance  to  this  idea,  when  he  says,  speak- 
ing of  young  and  weak  believers,  “Take  heed  that 
ye  despise  not  one  of  these  little  ones ; for  I say  unto 
you,  that  in  heaven  their  angels  do  always  behold  the 
face  of  my  Father  which  is  in  heaven.”  See  also 
Acts  xii.  15,  from  which  also  an  argument  has  been 
derived  by  some  in  favour  of  the  Jewish  theory  of 
guardian  angels.  It  has  been  well  remarked,  that  it 
makes  no  difference  whether  each  one  has  a guardian 
angel,  when  we  know  that  each  one  has  a guard  of 
angels?  “For  he  shall  give  his  angels  charge  over 
thee  to  keep  thee  in  all  thy  ways.”  The  writer  of 
the  Epistle  to  the  Hebrews,  says  to  those  who  entered 
the  communion  and  fellowship  of  the  New  Testament, 
“Ye  are  come  to  an  innumerable  company  of  angels.” 
This  is  the  reason  why  they  rejoice  over  every  newly 
converted  sinner,  and  why  with  such  eagerness  they 
desire  to  look  into  the  mysteries  of  the  church.  Why 
then  should  we  feel  it  a particular  consolation  to  have 
one  guardian  angel,  when  we  know  that  they  are  all 
ministering  spirits  to  the  heirs  of  salvation  ? 

“The  angel  of  the  Lord  encampeth  round  about 
them  that  fear  him,  and  delivereth  them.”  What  a 
blessed  truth  is  this  ! Could  we  only  realize  the  fact 
by  faith  that  wherever  we  set  our  tent  in  our  wander- 
ings as  pilgrims  in  this  wilderness,  the  angel  of  the 
Lord  will  throw  his  encampment  around  us ! 


256 


HEAVEN. 


“Not  walls  nor  towers  could  guard  so  well 
Old  Salem’s  happy  ground ; 

As  those  eternal  arms  of  love, 

Which  every  saint  surround 

He  shall  give  his  angels  charge  over  us  to  keep  us  in 
all  our  ways  ! In  all  our  ways  ! In  this  changing 
life  we  are  led  in  many  ways,  but  in  all  these  his  an- 
gels, which  excel  in  strength,  have  charge  to  keep  us. 
There  is  a way  of  temptation — there  is  a way  of  af- 
fliction— there  is  a way  of  prosperity  and  of  adversity 
— there  is  a way  of  duty  and  of  toil — there  is  a way 
that  winds  along  among  the  sorrowing  willows  of  life’s 
Babel — there  is  a way  also,  oh  ! how  checkered,  that 
we  know  not — and  there  are  a great  many  other  ways 
which  make  up  the  Christian  pilgrim’s  path,  for  God 
leads  him  about,  as  he  did  Jacob  of  old,  in  a waste 
howling  wilderness ; but  in  all  these  ways  we  are  kept 
by  his  angels  who  have  charge  over  us. 

But  ah ! there  is  one  more  way ; the — at  least  it 
seems  so  at  a distance — gloomiest  and  loneliest  of  all ; 
it  is  that  which  lies  through  the  valley  of  the  shadow 
of  death.  In  this  way  too  angels  will  attend  us. 
This  is  evident  from  the  case  of  the  beggar  who  died 
on  the  steps  of  the  rich  man’s  door;  he  “ was  carried 
by  angels  into  Abraham’s  bosom.”  We  are  told, 
also,  that  at  the  end  of  the  world,  Christ  “ shall  send 
his  angels  with  a great  sound  of  a trumpet,  and  they 
shall  gather  together  his  elect,  from  the  four  winds, 
from  one  end  of  heaven  to  the  other.”  From  this  it 
is  plain  that  angels  are  employed  in  gathering  home 
the  spirits  of  the  saints.  It  was  the  opinion  of  the 
Jews,  according  to  Josephus,  that  angels  conducted 


ANGELIC  SYMPATHY.  257 

the  souls  of  the  dying  from  the  gate  of  death  on  to 
the  place  of  their  final  abode.  When  they  pass  the 
gate  of  death,  there  are  two  ways,  one  to  the  right, 
and  the  other  to  the  left.  “ The  unjust  are  dragged 
by  force  to  the  left  hand  by  the  angels  allotted  for 
punishment.  The  just  are  guided  to  the  right  hand , 
and  are  led  with  hymns,  sung  by  the  angels  ap- 
pointed over  that  place,  into  a region  of  light,  in 
which  the  just  have  dwelt  from  the  beginning  of  the 
world.’  ’ 

If  heaven  is  a place  distant  from  the  earth,  the  de- 
parting spirit  will  need  a guide  to  conduct  it  thither. 
Who  are  the  guides  of  the  saints  in  this  untried  way, 
if  not  those  ministering  spirits  which  have  charge 
over  them  in  all  their  ways  ? No  wonder  then  that 
they  are  often  seen  hovering  around,  in  the  dying 
visions  of  the  saints.  Eager  to  receive  the  struggling 
spirit,  they  press  through  the  veil,  or  lift  it  gently  up 
to  the  dying  Christian,  and  look  from  behind  it  upon 
him  with  smiles  of  winning  welcome.  There  they  are, 
unseen  by  those  who  stand  weeping  around  the  bed, 
but  seen  by  him  whose  vision  for  spiritual  things  is 
becoming  bright  in  proportion  as  it  becomes  dim  to 
earth.  No  wonder  that  the  dying  saint  is  often  seen 
to  throw  up  his  arms  with  unearthly  energy,  crying, 
in  joyful  triumph,  “ They  come  ! they  come  !”  Yes, 
they  have  come  ! The  vision  is  no  phantom  of  a reel- 
ing brain.  It  is  real.  It  is  the  “ chariots  of  Israel 
and  the  horsemen  thereof,”  waiting  at  the  bed  of 
death.  They  have  come,  the  heavenly  convoy  ! They 
have  come  ! they  have  come  ! 

22* 


258 


HEAVEN. 


Bright  angels  are  from  glory  come 

They  ’re  round  his  bed,  they’re  in  his  room : 

They  wait  to  waft  his  spirit  home  — 

All  is  wrell  — all  is  well ! 

Farewell,  earth  ! See  they  cleave  the  heavens  ! “Lift 
up  your  heads,  0 ye  gates ; and  he  ye  lifted  up,  ye 
everlasting  doors !” 


SECTION  III. 

SAINTLY  SYMPATHY. 

When  once  we  close  our  eyes  in  death, 

And  flesh  and  spirit  sever : 

When  earth  and  fatherland  and  home, 

With  all  their  beauty  sink  in  gloom  — 

Say,  will  it  be  for  ever  ? 

Will  we,  in  heaven,  no  more  review 
Those  scenes  from  which  we  sever? 

Or  will  our  recollection  leap 
O’er  death’s  dark  gulf,  at  times,  to  keep 
With  earth  acquaintance  ever  ? 

In  life  we  love  the  blessed  past, 

It  clings  upon  us  ever : 

The  songs  of  childhood  and  of  home, 

Like  music  when  the  minstrel ’s  gone, 

Live  in  our  hearts  for  ever  ! 

The  child ’s  included  in  the  man, 

And  part  of  him  for  ever  : — 

The  Past  still  in  the  Future  lives, 

And  basis  to  its  being  gives, 

Not  it,  but  of  it,  ever ! 

Will  death  completely  and  for  ever  shut  from  de- 
parted saints  this  present  world?  Will  sympathy 


SAINTLY  SYMPATHY. 


259 


with  it,  and  the  remembrance  of  it  perish  from  their 
minds  ? or  will  the  home  of  their  childhood,  the  paths 
of  their  wanderings,  and  all  that  they  loved  and  lost 
on  earth,  be  still  remembered  by  them  in  heaven? 
Have  the  dead  in  Christ  forgotten  us  ? Do  they  think 
of  us  and  love  us  no  more  ? Are  they  interested  in 
our  behalf  still  as  they  were  on  earth  ? Do  they  know 
anything  of  our  fortunes  or  misfortunes — are  they,  to 
any  extent,  aware  of  our  joys  and  sorrows  — do  they 
sympathize  with  us  in  our  temptations  and  triumphs — 
and  are  they  sensible  of  our  love  to  them  ? 

Answers  to  these  interesting  questions  will  be  at- 
tempted in  this  section,  and  maybe  gathered  from  the 
observations  which  are  made  on  the  following  propo- 
sitions. In  this  form,  for  the  sake  of  order,  we  shall 
say  what  we  can  find,  in  reason  and  scripture,  to  say 
of  saintly  sympathy  between  heaven  and  earth. 

1.  We  have  communion  with  the  saints  in 
heaven.  This  communion  is,  of  course,  only  between 
SAINTS  on  earth  and  saints  in  heaven.  Between  an 
unconverted  soul  on  earth,  and  the  spirit  of  a just  one 
made  perfect  in  heaven,  there  can  be  no  sympathy. 
Between  a saint  and  a sinner,  even  on  earth,  there  is 
no  spiritual  communion.  The  fellowship  which  they 
enjoy  with  each  other  is  grounded  merely  in  flesh  and 
nature ; it  can  rise  no  higher,  and,  consequently,  as 
these  perish  in  death,  the  fellowship  based  on  them 
must  come  to  an  end.  “What  fellowship  hath 
righteousness  with  unrighteousness  ? and  what  com- 
munion hath  light  with  darkness?”  The  answer  is, 
most  emphatically,  none  ! “ Indeed,”  says  the  learned 
and  pious  Bishop  Pierson,  “the  saint  departed,  before 


260 


HEAVEN. 


his  death,  had  some  communion  with  the  hypocrite, 
as  hearing  the  word,  professing  the  faith,  receiving 
the  sacraments  together ; which  being  in  things  only 
external,  as  they  were  common  to  them  both,  and  all 
such  external  actions  ceasing  in  the  person  dead,  the 
hypocrite  remaining  loseth  all  communion  with  the 
saint  departing,  and  the  saints  surviving  cease  also  to 
have  their  farther  fellowship  with  the  hypocrite  dying. 
But  being  the  true  and  unfeigned  holiness  of  God,  not 
only  remaineth,  but  also  is  improved,  after  death; 
being  the  correspondence  of  the  internal  holiness  was 
the  communion  between  their  persons  in  their  life, 
they  cannot  be  said  to  be  divided  by  death,  which  had 
no  power  over  that  sanctity  by  which  they  were  first 
conjoined.” 

I BELIEVE  IN  THE  COMMUNION  OF  SAINTS.  This  has 
been  the  voice  of  the  church  for  many  centuries.  This 
voice  comes  to  us  through  the  quiet  medium  of  by-gone 
ages,  not  in  the  upstart  impulse  and  hurry  of  heated 
passion,  but  with  ever-increasing  strength  and  calm- 
ness, as  the  sober  confession  of  the  Christian  conscious- 
ness. It  is  not  a confession  objectively  seen  and  coldly 
proclaimed,  but  it  is  subjectively  felt  and  uttered.  It 
is  not  the  language  of  youthful  hope  and  longing, 
which  trusts  in,  and  rests  upon,  fancies ; but  it  is  the 
language  of  aged  truthfulness  and  sagely  experience. 
While,  in  the  history  of  the  church,  many  enthusiastic 
and  superstitious  dogmas  have  started  up,  lived  an 
ephemeral  life,  and  died  away  only  to  be  revived  and 
repeated  with  similar  folly  and  disappointment  in  after 
ages,  this  article  of  our  precious  faith  has  lived  in  the 
church  with  uninterrupted  power  and  consolation 


SAINTLY  SYMPATHY. 


26 1 

through  the  deep  floods  and  fierce  flames  of  her  trials 
and  triumphs.  The  martyr  at  the  stake,  when  about 
to  be  sundered  from  the  visible  fellowship  of  the  church 
on  earth ; the  pious  monk  in  his  deep  solitude ; the 
missionary,  self-exiled  for  Christ’s  sake ; the  perse- 
cuted and  banished,  when  strangers  in  a strange  land 
— all  repeated,  in  their  darkest  hours,  and  in  their 
fiercest  trials,  with  joyful  unction,  “ I believe  in  the 
communion  of  saints !” 

What  so  precious  now  as  this  article  ! We  see  the 
saints  separated  by  difference  in  views,  by  party  pecu- 
liarities, by  distance  in  time  and  space,  yea,  and  by 
the  dark  stream  of  death  which  separates  earth  from 
heaven, — yet  we  can  rise  by  the  mysterious  power  of 
faith  above  time  and  space,  above  feeling  and  thought, 
above  prophecy,  tongues,  and  knowledge,  which  must 
cease,  above  the  distinction  of  earth  and  heaven,  and 
realize  consciously,  in  the  element  of  eternal  life,  the 
communion  of  saints. 

Let  us  see  what  the  church  means  by  the  com- 
munion of  saints,  and  how  this  article  of  our  catholic 
undoubted  Christian  faith  is  derived  from  the  sacred 
scriptures. 

The  particulars  involved  in  the  communion  of  saints 
are  briefly  but  ably  discussed  and  stated  by  Bishop 
Pierson  in  his  exposition  of  the  creed.  After  a critical 
and  historical  discussion  of  it,  and  after  having  forti- 
fied every  point  by  reason,  scripture,  and  the  testi- 
mony of  the  church,  he  sums  up  the  whole  thus: 
“ Every  one  may  learn  from  hence  what  he  is  to  un- 
derstand by  this  part  of  the  article,  in  which  he  pro- 
fesses to  believe  in  the  communion  of  saints;  for 


262 


HEAVEN. 


thereby  he  is  conceived  to  express  thus  much : I am 
fully  persuaded  of  this  as  of  a necessary  and  infallible 
truth,  that  such  persons  as  are  truly  sanctified  in  the 
church  of  Christ,  -while  they  live  among  the  crooked 
generations  of  men,  and  struggle  wTith  all  the  miseries 
of  this  world,  have  fellowship  with  God  the  Father, 
God  the  Son,  and  God  the  Holy  Ghost,  as  dwelling 
with  them,  and  taking  up  their  habitations  in  them : 
that  they  partake  of  the  care  and  kindness  of  the 
blessed  angels,  who  take  delight  in  ministrations  for 
their  benefit : that  beside  the  external  fellowship  which 
they  have  in  the  word  and  sacraments  with  all  the 
members  of  the  church,  they  have  an  intimate  union 
and  conjunction  with  all  the  saints  on  earth  as  the 
living  members  of  Christ : nor  is  this  union  separated 
by  the  death  of  -any,  but  as  Christ  in  whom  they  live 
is  the  Lamb  slain  from  the  foundation  of  the  world, 
so  have  they  fellowship  with  all  the  saints  which  from 
the  death  of  Abel  have  ever  departed  in  the  true  faith 
and  fear  of  God,  and  now  enjoy  the  presence  of  the 
Father,  and  follow  the  Lamb  whithersoever  he  goeth. 
And  thus  I believe  in  the  communion  of  saints.” 

We  have  already,  in  a previous  section,  considered 
the  subject  of  divine  and  angelic  sympathy.  It  re- 
mains only  now  to  consider  that  which  pertains  to 
saintly  sympathy.  Even  here  we  need  only  consider, 
as  proper  to  our  present  subject,  that  part  of  saintly 
communion  which  has  reference  to  the  sympathy  of 
saints  on  earth  with  saints  in  heaven. 

Our  conceptions  of  this  communion  will  be  much 
conditioned  by,  and  receive  their  complexion  from, 
9 ir  ideas  of  the  church,  as  its  basis  and  medium.  For 


SAINTLY  SYMPATHY. 


2G3 


this  reason,  the  article  of  the  communion  of  saints, 
immediately  follows  the  article  of  the  church:  “I  be- 
lieve in  the  holy  catholic  church : the  communion  of 
saints.’ ’ It  is  idle  to  speak  of  communion  between 
earth  and  heaven,  if  a medium  cannot  be  found  in 
which  a living  contact  between  the  two  is  possible. 
Every  other  conception  of  the  communion  of  saints  is 
but  the  mockery  of  an  indefinite,  unsubstantial,  and 
powerless  dream.  This  sympathy  can  realize  itself, 
not  through  the  clouds,  or  more  refined  ether,  but 
through  the  church,  which  unites  heaven  and  earth 
with  living  power  and  fellowship. 

If  we  consider  the  church  merely  as  an  organization 
for  convenience’  sake ; or  as  a society  built  upon  the 
Bible,  as  its  charter  or  constitution;  or  as  a collected 
crowd  of  all  the  saints ; or  as  an  invisible  nothing , — 
our  ideas  of  the  union  of  these  saints  with  each  other 
and  their  mutual  sympathies,  will  be  correspondingly 
mechanical  and  superficial.  How,  upon  such  a basis 
of  union,  those  in  heaven  and  those  on  earth,  can  be 
really  in  sympathy  with  each  other,  cannot  intelli- 
gently be  conceived.  If,  however,  we  look  upon  the 
church  as  the  living  body  of  Christ,  continued  mysti- 
cally but  really  in  the  world,  our  ideas  of  the  com- 
munion of  saints  in  heaven  and  earth,  as  members  in 
this  body,  will  be  accordingly  deep  and  real. 

As  the  communion  of  saints  is  based  in  the  church ; 
and  as  the  sympathy  which  it  involves  is  only  possible 
through  her,  as  its  medium,  it  is  necessary  that  we 
get  correct  ideas  of  her  nature  before  w^e  can  under- 
stand the  nature  of  saintly  sympathy  in  her  between 


264 


HEAVEN. 


heaven  and  earth.  A few  considerations  will,  it  is 
believed,  open  this  subject  to  the  view  of  the  reader. 

The  church  is  a divine  and  real  constitution.  By 
constitution,  I do  not  mean  a code  of  articles  for  the 
regulation  of  conduct,  but  a substantial  organic  exist- 
ence. It  is  not  an  abstraction  to  think  of,  and  reason 
about,  but  a fact  to  believe  and  rest  in.  It  is  just  as 
much  a really  constituted  entity  as  the  world,  the 
laws  which  bear  animal  and  vegetable  life,  or  the  con- 
stitution of  Christ’s  person.  In  short,  think  of  any 
real  thing  in  the  real  world,  and  the  church  is  more 
real.  The  laws  of  attraction  and  repulsion,  the  cen- 
trifugal and  centripetal  forces,  which  pervade,  sustain, 
and  move  the  physical  universe,  are  a constitution 
more  emphatically  real  than  the  material  globes  them- 
selves, which  they  sustain,  move,  and  direct ; so,  the 
church,  pervading  all  space  and  time,  bearing  in  her 
bosom  the  truth,  the  spirit,  and  all  the  resources  of  di- 
vine life,  is  more  deeply  and  gloriously  real  than  all  the 
visible  effects  Which  she  is  seen  to  produce  in  the  world. 
Her  visible  effects  are  only  an  evidence  of  herreal  con- 
stitution, by  and  from  which  these  effects  are  produced. 

This  conception  of  the  church  receives  abundant 
confirmation  from  scripture.  The  Jewish  church  it- 
self, which  was  only  a shadow  of  good  things  to  come, 
was  a constitution  not  dependent  for  its  existence  on 
individual  faith,  but  had  power  to  produce  it.  The 
Jews  were  not  to  believe  and  become  pious  else- 
where, and  then  come  and  attach  themselves  to  the 
altar,  but  they  were  taught  to  go  to  the  altar  as 
being  the  channel  of  gracious  efficacy  to  make  them 
pious.  They  were  not  taught  to  put  efficacy  into  the 


SAINTLY  SYMPATHY. 


265 


service  of  the  altar,  by  their  own  faith,  but  they  were 
to  approach  it  to  get  gracious  virtue  from  it  for  the 
purposes  of  faith  and  salvation. 

Such  wTas  the  church  proclaimed  to  be  by  its  sha- 
dow. In  the  New  Testament,  where  we  have  its  sub- 
stance, it  is  called  the  body  of  Christ.  (Eph.  i.  23.) 
As  his  body  was  a real  constitution,  so  is  the  church. 
As  the  head  is  over  the  body,  so  Christ  is  head  of  the 
church,  and  head  over  all  things  to  the  church.  That 
is,  on  the  one  hand  all  her  resources  are  from  him,  as 
the  members  are  supplied  from  the  body ; and  on  the 
other  hand,  the  kingdoms  of  nature,  providence  and 
grace,  are  all  governed  by  him  in  reference  to  the 
church,  and  for  her  sake.  In  her  all  these  end,  and 
find  their  meaning  and  accomplishment.  The  consti- 
tution of  the  body  is  before  the  members,  if  not  in 
point  of  time,  yet  in  regard  to  order.  The  members 
are  in  the  body  as  their  basis  or  ground.  It  is  not 
the  members  that  constitute  the  body,  but  the  body 
as  a previous  generic  constitution  produces  the  mem- 
bers. So  the  church  is  first,  and  then  her  members. 
An  assembly  of  members  cannot  make  the  church, 
but  the  church  makes  them, — is  the  basis  and  ground 
of  their  spiritual  life,  as  livingly  united  to  Christ  her 
head.  “ The  body  is  one , and  hath  many  members, 
and  all  the  members  of  that  one  body,  being  many, 
are  one  body:  so,  also,  is  Christ.”  (1  Cor.  xii.) 
Christ’s  body,  the  church,  is  one — a constitution  hav- 
ing organic  unity,  in  which,  by  which,  and  out  of 
which,  the  members  of  that  body  are  produced.  This 
same  idea  of  the  church  the  apostle  gives  us  when  he 
calls  her  “the  mother  of  us  all.”  (Gal.  iv.  26.)  It 
23 


266 


HEAVEN. 


would  be  worse  than  silly  to  speak  of  children  as 
being  before  their  mother,  and  as  constituting  her 
Just  so  improper  is  it  to  speak  of  the  church  as  being 
constituted  by  individual  believers.  Rather  “of  Zion 
it  shall  be  said,  This  and  that  man  was  born  in  her.” 
Yes,  in  her  are  the  fountains  of  life,  streaming  into 
all  her  members,  as  the  veins  of  the  body  pervade  its 
members.  Beyond  the  reach  of  her  beating  pulse, 
and  outside  of  her  warm  embraces,  there  is  neither 
life,  communion,  nor  consolation. 

Egypt  and  Tyre,  and  Greek  and  Jew, 

Shall  there  begin  their  lives  anew : 

Angels  and  men  shall  join  to  sing 
The  hill  where  living  waters  spring. 

When  God  makes  up  his  last  account 
Of  natives  in  his  holy  Mount, 

JT  will  be  an  honour  to  appear 
As  one  nevi-born  and  nourished  there ! 

We  are  told  in  Eph.  ii. , that  those  who  had  been 
afar  oif  have  been  brought  nigh  by  the  blood  of  Christ, 
so  that  they  are  of  the  household  of  faith  — that  is, 
members  of  his  church.  Now,  how  was  this  done  ? 
“ They  are  built  upon  the  foundation  of  the  apostles 
and  prophets,  Jesus  Christ  himself  being  the  chief 
corner  stone.  In  whom — that  is  in  Christ — all  the 
building — that  is,  the  church,  his  body — fitly  framed 
together,  groweth  into  a holy  temple  in  the  Lord : in 
whom  ye  also  are  builded  together,  for  a habitation 
of  God  through  the  Spirit.” 

The  church  also,  according  to  Paul,  is  the  “pillar 
and  ground  of  the  truth.”  (1  Tim.  iii.  15.)  This 


SAINTLY  SYMPATHY. 


2G7 


declaration  is  directly  reversed  by  those  who  deny  the 
real  organic  constitution  of  the  church  as  now  pro 
sented.  According  to  their  theory,  the  truth  is  the 
pillar  and  ground  of  the  church.  They  say  the  truth 
works  faith  by  the  Spirit,  faith  makes  Christians, 
Christians  unite,  and  thus  the  church  is  formed  as  a 
result  of  faith,  not  as  the  cause  of  it.  But  this  idea 
is  false ; according  to  Paul,  the  church  is  the  pillar 
and  ground  of  the  truth,  and  consequently,  also  of 
faith  and  salvation.  Its  ground  — for  it  is  Christ’s 
mystical  body,  and  he  was  the  truth ; the  church  is 
his  presence  in  the  wTorld  in  the  form  of  truth  and 
life.  Its  pillar — for  it  is  in  and  by  the  church  that 
the  truth  is  sustained,  preserved,  perpetuated,  and 
unfolded  to  men  for  the  use  of  faith  and  eternal  life. 

In  perfect  consistency,  too,  with  this  conception  of 
the  church,  the  ministerial  power  received  in  ordina- 
tion is  represented  as  coming  not  from  the  collected 
faith  of  believers,  but  from  another  source.  Paul  was 
an  apostle,  “not  of  men,  neither  by  man,”  but  “by 
Jesus  Christ,”  (Gal.  i.  1.)  It  was  Jesus  Christ,  and 
not  the  saints,  that  “counted  him  worthy,”  and  that 
put  “ him  into  the  ministry.”  (1  Tim.  i.  12.)  Paul 
left  Titus  in  Crete,  that  he  might  “set  in  order  the 
things  that  are  wanting,  and  ordain  elders  in  every 
city,”  (Tit.  i.  5.)  Timothy  also  is  exhorted  to  use  the 
gift  which  was  given  him  by  the  laying  on  of  hands. 
(1  Tim.  iv.  4.)  This  gift  was  evidently  the  authority 
and  grace  to  minister ; this  gift  he  received,  not  from 
the  saints,  but  it  was  a gift  from  the  church,  given  by 
prophetic  unction  through  the  laying  on  of  presbyte- 
rial  hands.  Ministerial  power  and  grace  was  for  the 


268 


HEAVEN. 


people,  not  from  them.  It  is  still  felt,  and  properly 
so,  that  ordination  is  not  mere  designation,  but  that 
it  is  a solemn  investment  of  the  ministerial  power  and 
grace,  which  constitutes  the  person  ordained  a func- 
tionary of  the  church.  Who  would  be  baptized  and 
receive  the  communion  at  the  hand  of  one  who  had 
not  been  ordained  by  such  as  hacl  received  ordination 
themselves,  although  the  consent  of  a thousand  be- 
lievers had  called  and  designated  him  to  the  ministe- 
terial  office  ? Why  is  this  so,  if  the  church  is  not 
beneath  and  before  all  private  faith  a constitution 
towards  which  all  look  for  help,  and  grace?  “ This 
is  a g*eat  mystery : but  I speak  concerning  Christ 
and  the  church.”  Eph.  v.  82. 

I have  been  thus  particular  on  this  subject  in  order 
that  we  may  have  clear  and  scriptural  ideas  of  the 
church  as  Christ’s  body,  of  the  relations  of  the  mem- 
bers to  the  body,  and  of  their  consequent  communion 
with  each  other.  Thus,  then,  we  have  Christ  the 
divine  head,  the  church  his  body,  the  saints  his  mem- 
bers, all  mystically  united  in  the  power  of  a common 
life.  Is  this  so  ? and  shall  there  be  no  living  sympa- 
thy between  all  the  members  of  this  mysterious  body  ? 
Verily  there  will:  and  this  sympathy  will  not  consist 
merely  in  outward  nearness,  and  not  even  in  an  inter- 
change of  thought  And  feeling  in  the  way  of  commu- 
nication, but  ijtouTlTO  the  joy-giving  tremor  of  Christ’s 
divine  heart,  beating  out  into  the  hearts  of  all  his 
saints,  uniting  them  to  him,  and  to  each  other,  and 
filling  them  with  his  own  fulness,  of  which  they  all 
receive.  John  i.  16. 

That  such  an  inward  mysterious  basis  for  true 


SAINTLY  SYMPATHY. 


269 


saintly  fellowship  and  sympathy  is  needed,  is  well 
illustrated  thus : “ There  is  a story  told  of  a man, 
who,  wishing  to  keep  bees,  set  himself  to  catch  as 
many  as  he  could  among  the  flowers,  and  then  shut 
them  up  together  in  a hive.  None  can  deny  but  that 
they  precisely  resembled  one  another  in  appearance 
and  nature;  there  was  similarity,  but  yet,  notwith- 
standing, there  was  no  bond  of  unity  existing  among 
them;  they  were  not  a stock.’'  Thus,  in  a hive  of 
bees,  it  is  not  the  number  thus  brought  together,  nor 
their  outward  similarity  that  makes  them  one  swarm 
or  kingdom,  but  it  is  their  mysterious  union  in  one 
head  or  king,  which  makes  them  live  together  in  the 
most  delightful  harmony,  and  which  makes  them  work 
together  for  the  same  object,  and  with  a greater 
interest  for  the  body  as  a whole,  than  for  each  one 
separately.  Wherever  they  are  scattered  abroad,  tra- 
versing fields,  or  buried  in  flowers,  they  are  still  one, 
by  a deep  sympathetic  necessity,  which  we  cannot  un- 
derstand and  explain,  but  which  we  must  believe  and 
admire,  and  which  we  know  they  consciously  feel.  So 
in  the  communion  of  saints  — there  is  a mysterious 
power  which  dwells  first  in  the  Head,  and  from  him 
in  each  member,  pervading  and  binding  all  as  one 
mystical  life. 

We  are  but  several  parts 
Of  the  same  broken  bread  ^ 

One  body  hath  its  several  limljsj’ 

But  Jesus  is  the  head. 

If  there  were  no  deeper  basis  for  the  communion 
of  saints  than  an  interchange  of  thought  and  feeling 
in  the  way  of  common  social  reciprocation,  this  com- 


2Y0 


HEAVEN. 


munion  would  have  to  be  confined  to  this  world ; there 
could  be  none  between  the  church  militant  and  the 
church  triumphant.  More  than  this,  it  would  have  to 
be ‘dependent  on  time  and  space  ; it  could  not  embrace 
the  saints  who  lived  in  past  ages,  nor  even  those  who 
now  live  separated  from  us  by  earthly  distance.  This 
would  be  a communion  with  some  saints,  but  not  the 
communion  OF  saints  — that  is,  one  communion  of  all 
saints.  The  union,  however,  which  we  enjoy  with 
Christ  as  the  living  head  of  the  church,  and  with  all 
saints  as  living  members  of  his  mystical  body,  forms 
a basis  for  saintly  communion  which  is  independent 
of  time  and  space,  which  consequently  takes  in  the 
saints  of  all  time,  which  extends  over  and  across  the 
grave,  and  embraces  the  whole  family  of  Christ  in 
earth  and  in  heaven.  “ Indeed,”  says  Bishop  Pierson, 
66  the  communion  of  saints  in  the  church  of  Christ 
with  those  which  are  departed,  is  demonstrated  by 
their  communion  with  the  saints  alive.  For  if  I have 
communion  with  a saint  of  God,  as  such,  while  he 
liveth  here,  I must  still  have  communion  with  him 
when  he  is  departed  hence;  because  the  foundation 
of  that  communion  cannot  be  removed  by  death.  The 
mystical  union  between  Christ  and  his  church,  the 
spiritual  conjunction  of  the  members  to  the  head,  is 
the  true  foundation  of  that  communion  which  one 
member  had  with  another,  all  the  members  living  and 
increasing  by  the  same  influence  which  they  receive 
from  him.  But  death,  which  is  nothing  else  but  the 
separation  of  the  soul  from  the  body,  maketh  no  se- 
paration in  the  mystical  union,  no  breach  of  the  spi- 
ritual conjunction;  and,  consequently,  there  must 


SAINTLY  SYMPATHY.  271 

continue  the  same  communion,  because  there  remain- 
eth  the  same  foundation.”  This  is  conclusive. 

The  well-known  passage  in  the  epistle  to  the  He- 
brews, teaches  the  communion  of  saints  in  the  way 
now  exhibited.  “ But  ye  are  come  unto  mount  Sion, 
and  unto  the  city  of  the  living  God,  the  heavenly  Je- 
rusalem, and  to  an  innumerable  company  of  angels, 
to  the  general  assembly  and  church  of  the  first-born, 
which  are  written  in  heaven,  and  to  God  the  judge  of 
all,  and  to  the  spirits  of  just  men  made  perfect,  and 
to  Jesus  the  Mediator  of  the  new  covenant,  and  to  the 
blood  of  sprinkling,  that  speaketh  better  things  than 
that  of  Abel.”  This  language  is  evidently  too  strong 
to  be  confined,  as  some  have  done,  to  the  church  on 
earth.  The  heavenly  Jerusalem,  the  general  assem- 
bly and  church  of  the  first-born  which  are  written  in 
heaven,  and  the  spirits  of  just  men  made  perfect — 
these  are  expressions  which  plainly  refer  to  the  hea- 
venly country.  To  it,  the  apostle  says,  Ye  ake  come. 
These  saints,  to  whom  he  writes,  were  then  still  on 
earth,  but  such  is  the  oneness  and  inward  sympathy 
between  the  church  on  earth  and  heaven,  that  he  who 
enters  the  fold  on  earth  in  faith,  and  by  the  power  of 
a divine  life,  has  entered,  in  fact,  the  fellowship  of 
angels  and  of  all  saints.  This  social  economy  to  which 
they  are  said  to  have  come,  is  also  called,  in  the  28th 
verse,  “a  kingdom  which  cannot  be  moved,”  which 
plainly  determines  the  passage  to  have  reference  to 
the  heavenly  church  and  kingdom.  The  exhortation 
to  brotherly  love,  which  follows  as  the  conclusion  of 
the  epistle,  also  adds  testimony  that  the  apostle  in 
this  passage  speaks  of  the  communion  of  saints.  What 


272 


HEAVEN. 


could  be  more  natural,  and  more  in  place,  than  that, 
after  he  had  told  them  of  the  fellowship  into  which 
their  profession  had  introduced  them,  he  should  exhort 
them  to  see  that  brotherly  love  continue  among  them; 
for  this  would  be  a practical  exhibition  of  this  commu- 
nion on  earth,  and  a preparation  for  its  future,  final, 
and  complete  consummation  in  heaven. 

“ This  communion  of  the  saints  in  heaven  and 
earth,”  to  quote  once  more  from  Bishop  Pierson, 
66  upon  the  mystical  union  of  Christ  their  head,  being 
fundamental  and  internal,  what  acts  or  external  ope- 
rations it  produceth,  is  not  so  certain.  That  we  com- 
municate with  them  in  hope  of  that  happiness,  which 
they  actually  enjoy,  is  evident;  that  we  have  the 
Spirit  of  God  given  us  as  an  earnest,  and  so  a part 
of  their  felicity,  is  certain.  But  what  they  do  in  hea- 
ven in  relation  to  us  particularly  considered,  or  what 
we  ought  to  perform,  in  reference  to  them  in  heaven, 
besides  a reverential  respect  and  study  of  imitation, 
is  not  revealed  unto  us  in  the  scriptures,  nor  can  be 
concluded  by  necessary  deduction  from  any  principles 
of  Christianity.  They  which  first  found  this  part  of 
the  article  in  the  Greedy  and  delivered  their  exposition 
unto  us,  have  made  no  greater  enlargement  of  this 
communion,  as  to  the  saints  of  heaven,  than  the  so- 
ciety of  hope,  esteem,  and  imitation  on  our  side,  of 
desires  and  supplications  on  their  side.” 

It  is  true  that  it  is  difficult,  perhaps  impossible,  to 
define  the  nature  of  this  communion,  and  the  mode 
of  its  manifestations.  The  fact,  however,  that  we  are 
not  able  to  define  it  for  the  understanding,  is  no  rea- 
son why  we  should  not  make  it  a matter  of  faith,  and 


SAINTLY  SYMPATHY. 


273 


thus  feel  its  power,  and  enjoy  its  consolations.  We 
may  feel  heat  even  when  we  do  not  see  light.  We 
know'  that  food  strengthens  us,  though  wTe  may  know 
nothing  of  the  nature  and  process  of  assimilation  by 
which  the  food  received  into  the  body  comes  in  con- 
tact with  the  springs  of  life  to  replenish  them.  There 
is  an  unseen,  as  well  as  a seen  world.  Things  which 
are  true  and  eternal  are  all  unseen — have  their  ground 
in  a mysterious  power,  which  lies  behind  the  sensual 
world,  and  are  therefore  the  only  proper  objects  of 
faith.  That  which  we  know  and  understand,  is  an 
object  of  knowdedge,  but  cannot  be  of  faith.  Faith 
is  the  evidence  of  things  not  seen.  “ Blessed  are 
they  that  have  not  seen,  and  yet  have  believed. ” 

The  ancient  church  cultivated,  with  lonely  delight, 
and  with  pious  diligence,  the  memory  of  their  dead. 
To  them,  “ sweet  was  the  savour  of  their  names.” 
They  longed  after  them  as  beloved  ones  who  had  gone 
on  a journey,  and  whom  they  expected  again  to  meet. 
Their  separation  from  them  locally  by  death,  seemed 
only  to  make  them  more  conscious  of  the  existence  of 
a deeper  tie,  by  which  they  felt  that  they  were  bound 
to  them.  It  was  a want  of  their  spirits,  and  that 
want  had  been  made  greater  by  their  having  become 
Christians,  that  their  beloved  dead  should  not  be 
separated  in  spirit  from  them.  Would  Christian ty 
increase  this  want  only  cruelly  to  disappoint  it  ? This 
they  did  not,  and  could  not  believe.  Their  language 
wTas:  “We  who  live  in  hope,  we  who  believe  in  God 
and  trust  that  Christ  suffered  for  us  and  rose  again, 
we  who  abide  in  Christ , and  rise  again  by  Him  and  in 
Him,  wdiy  should  we  ourselves  be  unwilling  to  depart 


274 


HEAVEN. 


from  out  of  the  world,  or  why  should  we  lament  and 
sorrow  for  those  among  us  who  are  departed?  Christ 
himself,  our  Lord  and  God,  exhorts  us,  and  He  says : 
C1  am  the  resurrection  and  the  life;  whosoever  be- 
lieveth  in  me,  though  he  were  dead,  yet  shall  he  live ; 
and  he  that  liveth  and  believeth  in  me,  shall  never  see 
death!’  Why  hasten  we  not  to  see  our  country,  to 
salute  our  parents  ? There  a vast  multitude  of  them 
that  are  dear  to  us,  await  our  arrival,  a multitude  of 
parents,  brethren,  and  children,  who  are  now  secure 
of  their  own  salvation,  and  anxious  only  about  ours . 
What  a mutual  joy  will  it  be  for  them  and  us,  when 
we  come  into  their  presence  and  receive  their  em- 
brace !”* 

“From  this  turn  of  mind,”  remarks  Dr.  Neander 
on  this  passage,  “the  Christian  custom  arose,  that  the 
remembrance  of  the  dead  should  be  celebrated  on  the 
anniversary  of  their  death  by  their  relations,  husband 
or  wife,  in  a manner  suited  to  the  nature  of  the 
Christian  faith  and  hope.  The  supper  of  the  Lord 
was  celebrated  on  this  day,  in  the  consciousness  of 
an  inseparable  communion  with  those  who  died  in  the 
Lord ; a gift  was  brought  to  the  altar  in  their  name, 
as  if  they  were  still  living  members  of  the  church ; 
and  it  was  hence,  probably,  that  the  prayer  for  peace 
to  the  souls  of  the  departed  was  interwoven  with  the 
prayer  of  the  church,  preceding  the  communion. 

“As  individual  Christians  and  Christian  families 
celebrated  in  this  manner  the  remembrance  of  their 
near  relations,  tvhole  churches  also  celebrated  the  re* 


# Cyprian,  quoted  by  Neander. 


SAINTLY  SYMPATHY. 


•275 


membrance  of  those  who  had  died  in  the  midst  of  them 
as  witnesses  of  the  faith : the  day  of  their  death  was 
looked  upon  as  their  birth-day,  the  day  of  their  birth 
into  a glorified  existence.  The  remains  of  their  bodies 
were  carefully  buried,  as  the  holy  organs  of  holy  souls, 
which  should  hereafter  come  again  into  their  service, 
when  called  into  another  more  glorious  form.  There 
was  a congregation  formed  round  their  graves  on  the 
anniversary  of  their  foWA-day,)  in  the  sense  above 
mentioned,)  and  the  story  of  their  confession  of  the 
faith  and  of  their  sufferings  was  told,  the  Lord’s  sup- 
per was  celebrated,  in  the  conviction  of  a continued 
communion  with  them  in  union  with  Him,  of  whom 
they  had  given  witness  by  their  death!” 

This  extract  shows  what  was  the  feeling  of  the 
ancient  church,  in  reference  to  communion,  and  sym- 
pathy with  the  saints  departed.  That  this  feeling 
afterwards  degenerated  into  papal  superstition,  such 
as  prayers  for  the  dead,  and  undue  reverence  towards 
them  amounting  almost  to  worship,  is  no  proof  that 
the  feeling  itself  is  not  a proper  one.  These  errors 
themselves  serve  rather  to  point  us  to  the  truth  out 
of  which  they  sprung,  and  from  which  they  have  de- 
generated. All  the  comforts  which  are,  in  various 
places  and  in  various  ways  in  the  Scripture,  given  to 
the  bereaved  saints  on  earth  in  reference  to  their 
pious  dead,  proclaim  this  communion  and  sympathy 
in  which  they  still  stand  to  them.  It  is  this  sympathy 
which,  like  a golden  cord  of  love,  draws  us  sorrowing 
after  them  when  they  die,  and  which  yields  us  a kind 
of  melancholy  pleasure,  when  we  linger  near  their 
graves.  It  is  the  consciousness  of  this  sympathy 


276. 


HEAVEN. 


which  strengthens  the  mourner  to  bear  the  loneliness 
of  life,  in  the  sure  prospect  of  a happy  and  eternal 
reunion  in  heaven,  while  he  sings, 

Yet  again  we  hope  to  meet  thee, 

When  the  day  of  life  is  fled; 

There  in  heaven  with  joy  to  greet  thee, 

Where  no  farewell  tear  is  shed. 

Though,  as  already  said,  we  cannot  particularize 
and  say  exactly  what  is  the  nature  of  this  sympathy, 
how  far  we  can  be  sensible  of  it,  and  what  are  its 
manifestations,  yet  some  additional  considerations  may 
increase  our  light,  and  aid  in  giving  more  definiteness 
to  our  thoughts  and  firmness  to  our  feelings,  in  refer- 
ence to  this  interesting  subject.  We  pass,  then,  to 
another  proposition. 

II.  The  saints  in  heaven  remember  this  world, 

AND  THINK  OE  US. 

If  the  first  part  of  this  proposition  can  be  shown  to 
be  true,  the  truth  of  the  second  will  follow  as  a legiti- 
mate inference.  It  cannot  be  supposed,  if  they  re- 
member this  world,  that  they  do  not  think  of  us. 

That  we  shall  remember  this  world  in  heaven  is 
evident  from  the  intimate  and  necessary  connexion  of 
our  being  in  this  and  the  future  life.  This  and  the 
future  life  stand  evidently  in  close  and  living  relation 
to  each  other.  Like  cause  and  effect ; like  premises 
and  conclusion ; like  life  and  action ; yea,  like  child- 
hood and  old  age.  The  future  life  is  a living  continu- 
ation of  this.  So  close  is  this  connexion,  that  what- 
soever a man  soweth  in  this  life,  that  shall  he  reap  in 
the  other.  The  very  character  of  our  souls  is  formed 


SAINTLY  SYMPATHY. 


277 


by  the  various  impressions  received  in  the  past.  These 
impressions  live  in  us,  and  are  part  of  our  being ; we 
can  no  more  be  severed  from  them  and  from  their 
connexions  and  sources  in  this  world,  than  wre  can  be 
severed  from  our  own  life.  They  are  part  of  it. 

The  child’s  included  in  the  man, 

And  part  of  him  for  ever; — 

The  Past  still  in  the  Future  lives, 

And  basis  to  its  being  gives, 

Not  it,  but  of  it,  ever. 

Separate  a man,  if  it  were  possible,  from  his  child- 
hood and  early  life,  take  away  all  that  the  spirit  has 
brought  from  thence,  and  he  will  no  more  be  the  same 
being,  but  a monster.  The  spirit  must  have  the  roots 
— springs — of  its  life  in  the  past.  It  must  live  in  the 
past  by  recollection  and  association,  as  necessarily  as 
it  lives  in  the  present  by  consciousness,  and  in  the 
future  by  hope.  What  the  spirit  has  enjoyed  or  en- 
dured in  the  past,  and  especially  what  has  made  an 
impression  on  it,  is  called  up,  and  drawn  after  it,  as 
by  a constant  resurrection  power.  Even  in  dreams, 
when  the  body  is  forgotten,  the  spirit  roams  backward, 
and  employs  itself  in  calling  up  past  scenes,  and  liv- 
ing them  over  again.  In  the  past,  it  acts,  enjoys, 
suffers,  hates,  and  loves.  Any  event  without  its  his- 
tory is  monstrous,  a riddle,  and  an  astonishment ; to 
understand  it,  we  must  know  its  connexion  with  the 
past.  Then,  all  is  intelligible.  So  the  spirit,  in  the 
future  world,  as  well  as  in  this,  must  stand  in  living 
union  with  the  past. 

If,  at  the  transit  of  death,  all  recollection  of  the 
past  were  blotted  out,  we  would  stand  on  the  eternal 
24 


278 


HEAVEN. 


shore  as  a new  creation,  rather  than  as  a being  that 
had  a previous  life  and  history,  and  that  had  just  en- 
tered upon  another  stage  of  being.  If  this  world  is 
the  soul’s  probation,  and  the  future  world  its  reward, 
then  the  soul  must  see  the  reason  of  that  reward,  and 
this  it  can  only  see  by  a review  and  recollection  of 
its  probationary  state.  There  is  no  meaning  to  me 
in  a crown,  when  I know  of  no  victory  won  ; no  mean- 
ing in  a recompense  when  memory  tells  me  of  no  ser- 
vices ; no  meaning  in  gratitude  when  I remember  no 
grace. 

“ Some  suppose,”  says  Stilling,  “ a certain  kind  of 
continuance  of  their  thinking  faculties  after  death, 
but  do  not  believe  that  with  these  faculties  they  will 
remember  their  earthly  existence.  They  dream  of  an 
existence  that  is  entirely  new,  which  is  better  than 
the  present,  but  upon  which  this  life  has  no  influence, 
and  with  which  it  has  no  connexion.  This  whole  idea 
amounts  to  just  the  same  as  entire  annihilation  at 
death  ; for  if  I cannot  recollect  this  life — its  fortunes 
and  misfortunes,  my  wife  and  children,  my  friends, 
my  weaknesses  and  my  good  deeds, — in  short,  nothing 
at  all,  then  I am  no  more  the  same  /,  no  more  the 
same  person,  but  I will  be  a being  entirely  new ! 
The  Lord  in  mercy  preserve  us  from  such  a future 
state ! But  thanks  to  his  name  for  ever,  that  the 
Bible,  and  the  common  sense  and  feeling  of  men  in 
all  ages  and  in  all  places,  teach  directly  the  con- 
trary.” 

We  have  a strong  presumptive  proof  that  saints  in 
heaven  remember  the  earth,  from  the  fact  that  the 
rich  man  in  hell  did.  When  he  called  out  of  torment 


SAINTLY  SYMPATHY. 


279 


upon  father  Abraham  for  mercy,  he  was  requested  to 
“ remember”  that  he  in  Ms  life-time  had  received  his 
good  things,  and  likewise  Lazarus,  evil  things.  Be- 
sides, we  are  told  that  the  rich  man  remembered  his 
five  brethren,  who  were  then  still  upon  the  earth. 
He  remembered  also,  that  they  were  in  danger,  and 
hence  his  concern  for  them.  He  must,  therefore, 
have  remembered  their  characters,  their  conduct,  their 
wickedness,  and  consequently,  their  exposedness  to 
God’s  displeasure.  This  involved  particulars.  In- 
deed, there  is  reason  to  believe  that  memory  in  the 
future  world  becomes  keener  and  more  faithful  than 
ever  it  is  here.  We  sometimes  see  that  wicked  men, 
in  their  dying  moments,  when  the  soul  has  almost 
asserted  its  independence  of  the  body,  have  their 
memory  exercised  with  great  vividness.  The  mind 
seems  to  acquire  a fearful  capacity  at  that  hour ; 
memory,  like  a sun-glass  which  gathers  the  sun’s  rays 
into  one  point,  gathers  the  deeds  of  a long  life  into 
one  moment,  and  throws  them  with  burning  fury  upon 
the  guilty  spirit.  This  may  be  but  a horrid  prophecy 
of  what  the  spirit  will  be  capable  of,  when  once  it  is 
in  the  midst  of  those  scenes  of  black  and  eternal 
despair  which  it  now  only  dreads  at  a distance. 

That  the  saints  departed  remember  the  earth  is 
evident  from  scripture.  Let  the  reader  refer  to 
Matt.  xxv.  34,  et  seq.  There  the  Judge,  after  having 
pronounced  them  blessed,  reminds  the  righteous  on 
his  right  hand,  of  the  deeds  of  love  which  they  had 
performed  towards  him  on  the  earth.  “Lor  I was  an 
hungered,  and  ye  gave  me  meat : I was  thirsty,  and 
ye  gave  me  drink : I was  a stranger,  and  ye  took  me 


280 


IIEAVEN. 


in : naked,  and  ye  clothed  me : I was  sick,  and  ye 
visited  me:  I was  in  prison,  and  ye  came  unto  me.” 
The  righteous,  not  recollecting  that  they  had  ever 
done  these  things  to  him  on  the  earth,  inquire  when 
this  was  done.  Some,  perhaps,  had  not  been  on  the 
earth  when  he  was,  and  could  not,  therefore,  have 
ministered  unto  him.  Then,  when  they  are  inquiring 
with  holy  wonder,  he  points  them  to  those  saints 
standing  by,  and  says,  “ Inasmuch  as  ye  have  done  it 
unto  one  of  the  least  of  these  my  brethren,  ye  have 
done  it  unto  me.”  These  deeds  of  charity  had  been 
done  upon  the  earth,  and  how  could  they  be  reminded 
of  deeds  done  on  the  earth,  if  all  memory  of  the  earth 
V'ere  blotted  out  at  death  ? Not  only  must  they  have 
remembered  the  earth,  but  the  intercourse  which  they 
theie  had  had  with  these  fellow  saints ; else  there 
would  be  no  propriety  in  this  reference. 

In  the  very  nature  of  the  judgment  transactions,  a 
reference  to  this  state  and  abode  of  probation  is  ne- 
cessary. The  judgment  is  always  represented  as  a 
transaction  in  which  the  reason  of  the  reward  of  the 
righteous,  and  the  reason  of  the  condemnation  of  the 
wicked,  shall  be  made  known  to  the  consciousness  of 
the  persons  to  be  judged.  Their  lives  of  probation, 
their  privileges,  and  their  abuse  of  them,  must  all  pass 
in  such  graphic  review  before  the  wicked  in  that  day, 
as  to  constrain  them  to  acquiesce  fully  in  the  final 
decision  of  their  state  — “that  every  mouth  may  be 
stopped,  and  that  all  the  world  may  stand  guilty  be- 
fore God;”  and  that  the  condemned  sinner  himself 
may  stand  “speechless,”  making  mute  acknowledg- 
ment that  the  sentence  is  righteous.  In  the  case  of 


SAINTLY  SYMPATHY. 


281 


the  righteous,  for  some  reason,  no  doubt  to  increase 
their  happiness,  a similar  review  is  necessary,  as  is 
clearly  to  be  seen  from  the  above  passage. 

It  seems  not  only  that  the  earth  is  remembered  in  a 
general  way,  but  that  this  review  and  recollection  will 
extend  to  particulars.  The  remembrance  of  the  earth 
and  this  life  must  be  as  particular  as  the  judgment 
itself — descending,  in  the  case  of  the  lost,  to  every 
idle  word  wrhich  was  spoken,  and  in  the  case  of  the 
righteous,  to  the  giving  of  a cup  of  cold  water  in  the 
name  of  a disciple.  How  could  we  give  an  account 
of  our  stewardship,  if  we  did  not  remember  the  parti- 
cular connexions  and  relations  in  which  we  stood  upon 
the  earth  ? How  could  the  pastor  give  account  of  his 
ministry ; and  how  could  he  bring  his  sheaves  with 
him,  if  all  memory  of  the  reaping  field  were  lost  ? 
True,  the  righteous  might  be  rewarded,  and  the  wicked 
punished,  without  any  reason  but  that  which  existed  in 
the  mind  of  God ; but  how  then  could  they  feel  it  to 
be  either  to  the  praise  of  his  glorious  grace,  or  to  the 
glory  of  his  justice  ? Paul,  as  a faithful  minister, 
expected  to  rejoice  in  heaven,  in  the  sheaves  of  his 
ministry,  “ in  the  presence  of  our  Lord  Jesus  Christ.” 
How  could  he  do  this  without  remembering  the  toils 
of  his  ministry  among  these  converts  at  Thessalonica, 
whom  he  would  meet  in  heaven,  to  present  them  be- 
fore his  Father’s  throne  with  exceeding  joy.  John, 
in  his  vision  on  Patmos,  saw  in  heaven,  “ under  the 
altar,  the  souls  of  them  that  were  slain  for  the  word 
of  God,  and  for  the  testimony  which  they  held.” 
These  remembered  the  earth,  for  “ they  cried  with  a 
loud  voice,  saying,  How  long,  0 Lord,  holy  and  true, 
2t* 


282 


HEAVEN. 


dost  thou  not  judge  and  avenge  our  blood  on  them 
which  dwell  on  the  earth?”  (Rev.  vi.  9,  10.) 

The  song  of  redemption  which  the  glorified  saints 
sing,  shews  that  the  departed  remember  the  earth : 
“ Thou  art  worthy  to  take  the  book,  and  to  open  the 
seals  thereof ; for  thou  wast  slain,  and  hast  redeemed 
us  to  God  by  thy  blood,  out  of  every  kindred,  and 
tongue,  and  people,  and  nation.”  Rev.  v.  9.  Here 
they  remembered  that  he  was  slain;  they  remembered 
also,  the  kindred,  tongue,  people,  and  nation,  out  of 
which  they  had  been  redeemed.  In  like  manner,  also, 
must  they  remember  the  horrible  pit  and  the  miry 
clay  out  of  which  they  had  been  taken,  as  well  as  the 
blood  shed,  by  which  they  were  washed.  Yes,  as  long 
as  they  see  before  them  in  heaven  the  Lamb  which 
had  been  slain,  their  adorable  Jesus,  so  long  will  they 
remember  the  earth  which  was  the  scene  of  his  suffer- 
ings and  of  his  triumphs.  Bethlehem,  Gethsemane, 
Olivet,  and  Calvary,  will  rise  in  grateful  remembrance 
before  the  saints  for  ever.  While  memory,  in  the 
hours  of  heavenly  quiet,  retires  to  these  sacred  re- 
treats upon  the  earth,  their  hearts  will  swell  in  deeper 
gratitude,  and  their  tongues  will  speak  a louder 
praise. 

III.  The  saints  in  heaven  know  more  of  us 
THAN  we  DO  of  them.  — That  we  know  nothing 
directly  of  them,  is  no  evidence  that  they  know  no- 
thing directly  of  us.  They,  having  been  raised  higher, 
possess  capacities  which  we  do  not.  The  intelligent 
naturalist  looks  down  upon  the  lower  orders  of  living 
beings,  sees  their  movements,  and  understands  their 
habits,  though  they  know'  nothing  of  him. 


SAINTLY  SYMPATHY. 


283 


That  the  saints  do  thus  look  down  upon  us,  seems  to 
be  evident  from  Ileb.  xii.  1 ; where  the  ancient  saints 
are  represented  as  surrounding  us,  and  bending  over 
us  with  intense  interest,  like  the  spectators  did  at 
the  Olympian  games,  over  those  who  strove  for  mas- 
teries. “ Wherefore,  seeing  we  also  are  compassed 
about  with  so  great  a cloud  of  witnesses,  let  us  lay 
aside  every  weight,  and  the  sin  which  doth  so  easily 
beset  us,  and  let  us  run  with  patience  the  race  set  be- 
fore us,  looking  unto  Jesus  the  author  and  finisher  of 
our  faith. ” Now,  this  cloud  of  witnesses  is  evidently 
the  Old  Testament  saints,  of  whose  faith  he  spoke  in 
the  preceding  cnapter.  In  what  way  does  he  mean 
that  these  saints  surrounded  those  to  whom  he  wrote 
as  witnesses  ? It  may  be  taken  in  tw~o  ways.  He 
either  meant  that  they  w^ere  surrounded  by  the  exam- 
ples of  these  saints,  which  should  animate  them,  or, 
that  they  did  actually  from  heaven  look  down  with 
interest  upon  their  struggles.  When  we  keep  in 
mind  the  apostle’s  reference  to  the  games,  we  will  be 
forced  to  take  his  meaning  in  the  latter  sense.  The 
allusion  evidently  presents  them  around  us,  not  as  ex- 
amples, but  as  spectators . 

The  saints  in  heaven  are  in  constant  communion 
wdth  angels.  These  angels  are  ministering  spirits  to 
us,  and  are,  consequently,  well  acquainted  with  our 
condition  and  circumstances.  It  seems  scarcely  pos- 
sible that  they  should  not  communicate  to  the  saints 
intelligence  in  reference  to  their  friends  in  Christ 
upon  the  earth.  The  more  certainly  must  wTe  be  con- 
vinced of  this  when  we  consider — of  which  there  can 
be  no  doubt — tkat  the  saints  departed  feel  a deep  in* 


284 


HEAVEN, 


terest  in  their  friends  on  earth.  Such  an  interest  could 
not  exist  without  expressing  itself  in  an  anxiety  to 
hear  from  those  who  are  still  entangled  in  the  tempta- 
tions and  dangers  of  a probationary  life.  Their  bene- 
volence and  affection  toward  us  would  not  admit  of 
such  indifference.  Having  escaped  the  perils  of  the 
world  themselves,  they  look  back  with  inextinguish- 
able longing  to  draw  us  after  them.  Every  returning 
messenger  of  the  angelic  ministry  brings  news,  which 
they  no  doubt  hear  with  the  same  eagerness  with 
wThich  we  hear  news  from  a far  country,  in  reference 
to  interests  which  lie  near  our  hearts. 

In  this  benevolent  and  affectionate  concern  a great 
part  of  their  happiness  may  consist.  It  is  happiness 
both  to  love  and  to  sympathize,  and  if  this  love  and 
sympathy  be  pure,  it  is  a joy  fit  to  fill  the  hearts  of 
the  just  made  perfect  in  heaven.  Inasmuch  as  they 
themselves,  as  that  part  of  the  church  which  is  above, 
are  not  perfect  without  us,  (Heb.  xi.  40,)  our  strug- 
gles are  their  own.  And  as  it  is  in  this  world  a great 
source  of  happiness  to  the  saints  to  concern  themselves 
in  the  welfare  of  other  saints — and  as  the  members  of 
that  part  of  the  church  which  is  most  advanced,  are 
anxious  to  make  themselves  acquainted  with  that  part 
which  is  still  more  in  the  wilderness,  that  they  may 
extend  to  them  their  sympathy,  so  the  church  above 
is  happy  in  knowing  our  wants  and  our  triumphs.  If 
this  would  be  a source  of  happiness  to  the  saints,  will 
it  be  denied  them  in  that  world  where  all  their  wants 
are  to  be  supplied  ? 

That  part  of  the  body  which  is  healthy  and  whole, 
knows  the  members  that  are  labouriiag  under  imper- 


SAINTLY  SYMPATHY. 


285 


fection  and  pain ; though  the  members  in  pain  may 
be  so  benumbed  that  they  do  not  feel  sensibly  their 
connexion  with  the  better  part  of  the  body.  We,  on 
earth,  being  dull  and  weary  under  the  stupefying  ef- 
fects of  sin,  and  remaining  imperfection,  are  not 
aware,  consciously,  of  the  streams  of  life  and  love 
which  flow  towards  us  from  the  members  which  are  in 
heaven,  and  yet  the  vigour  of  their  life  and  sympa- 
thies received  from  Christ  the  head,  is  constantly 
flowing  into  our  wounds  and  members ; their  sympa- 
thy with  us  is  life-transmitting  and  supremely  anima- 
ting. 

IY.  The  saints  in  heaven  love  us  and  are 
interested  in  US.  That  they  love  us  is  evident 
from  the  nature  of  pure  love  itself.  It  is  in  its  nature 
undying,  and  cannot  be  interrupted.  “ Charity  never 
faileth.”  Love  that  has  its  ground  in  passion  or  self- 
interest,  as  is  the  case  with  much  of  earthly  love,  will 
die,  whenever  the  basis  upon  which  it  rests  is  re- 
moved : this  is  the  case,  sometimes  before,  but  always 
at  death.  As  soon  as  the  end  ivhich  it  was  made  to 
subserve  is  gained,  it  is  no  more  useful,  and  like  every 
other  instrument  which  has  done  its  work,  it  is  cast 
away.  But  it  is  not  so  with  that  divine  charity  which 
binds  the  hearts  of  saints.  Love  to  Christ  and  union 
with  him  is  its  basis,  and  as  that  abides  for  ever,  so 
will  it  abide. 

We  sometimes  see  affection  wdiich  is  not  founded  in 
grace  present  something  of  an  imperishable  character, 
but  still  it  is  of  the  earth,  earthy,  and  must,  in  due 
time,  share  the  fate  of  all  that  passeth  away.  It  is 
not  so,  however,  with  that  love  which  may  seem  to  a 


286 


HEAVEN. 


superficial  eye  less  ardent,  if  it  has  its  source  in  grace. 
This  is  infinitely  higher.  The  Saviour  declares  plainly 
that  the  love  which  unites  his  members  to  him,  and 
consequently  to  each  other,  is  more  imperishable  than 
the  nearest  of  earthly  ties.  Hence  he  says  that  they 
can  lay  no  claim  to  union  with  him  who  love  father  or 
mother,  more  than  him.  Matth.  x.  37.  All  these 
ties,  though  not  destroyed  in  him,  are  nevertheless 
perishable  out  of  him,  but  in  him  complete  and 
eternal. 

It  is  of  this  divine  love  that  Solomon  says:  “Love 
is  strong  as  death ; jealousy  is  cruel  as  the  grave  : the 
coals  thereof  are  coals  of  fire,  which  hath  a most  vehe- 
ment flame.  Many  waters  cannot  quench  love,  neither 
can  the  flood  drown  it : if  a man  would  give  all  the 
substance  of  his  house  for  love,  it  would  utterly  be 
contemned.”  As  this  love  “beareth  all  things,  en- 
dureth  all  things,”  it  will  not  suffer  hurt  by  the  deso- 
lation and  wreck  of  death ; it  will  live  on  with  undis- 
turbed vigour,  freshness,  and  beauty,  in  the  midst  of 
decay.  Why  should  the  elevation  of  the  spirit  at 
death,  into  a higher,  clearer,  and  purer  world,  destroy 
it?  Rather  it  will  thereby  be  refined,  perfected,  and 
strengthened,  still  clinging  with  increasing  tenderness 
to  its  object.  Thus,  of  those  saints  wTho  lived,  loved, 
and  struggled  together,  though  one  depart  beyond  the 
veil  before  the  other,  the  cord  which  unites  them  is 
not  broken.  Like  Saul  and  Jonathan,  lovely  and 
pleasant  in  their  lives,  and  in  death  not  divided.  We 
cannot  endure  the  thought  that  they  do  not  love  us. 
Brutish  hearts  may  be  satisfied  with  the  idea  that  the 
nearts  of  their  dead  are  the  same  to  them  as  a stone,  but 


SAINTLY  SYMPATHY. 


287 


this  is  not  tolerable  to  a heart  which  the  Holy  Ghost 
has  refined  and  taught  to  love.  Just  as  much  as  we 
desire  that  they  shall  live  hereafter,  so  much  do  we 
also  desire  that  they  should  love  us. 

If  vie  consider  it  as  established  that  the  departed 
saints  love  us,  we  shall  find  no  difficulty  in  believing 
that  they  are  interested  in  us.  That  they  are  in- 
terested in  us  ought  not  to  be  doubted.  We  desire 
that  they  should,  with  such  a strength  of  feeling  that 
almost  refuses  to  be  denied.  The  idea  that  they  care 
not  for  us  is  unnatural, ‘violent,  and  shocking  to  our 
heart,  especially  in  the  tender  hours  of  fresh  bereave- 
ment and  sorrow.  In  proportion  as  our  feelings  are 
piously  cultivated  does  this  desire  increase.  If  a de- 
sire after  immortality  is  considered  a proof  of  it,  why 
is  not  this  desire  to  share  the  continued  interest  of 
the  departed  a proof  that  we  do  share  them  ? When 
we  read  of  the  interest  wdiich  the  rich  man  in  hell 
manifested  for  his  five  brethren,  we  have  assurance 
that  the  saints  in  heaven  are  not  less  benevolent  and 
tender ! Our  dear  sainted  friends,  therefore,  are  still 
bound  to  us  by  an  internal  tie.  The  lively  conscious- 
ness of  this  fact  is  not  the  smallest  of  those  influences 
which,  like  an  irresistible  current,  are  steadily  bearing 
us  on  towards  the  better  land. 

I feel  them  with  their  rustling  pinions  sweeping 
The  damp  dew  gathered  on  my  brow : 

I see  them  in  their  lonely  vigils  keeping 
Their  midnight  watch  beside  me  now. 

I know  that  chainless  spirits  in  their  love, 

Are  gazing  on  me  from  their  homes  above. 

J.  L.  Chester. 


288 


HEAVEN. 


In  the  Revelation  we  are  told,  that  “ the  Spirit  and 
the  bride  say,  Come.”  The  bride  is  the  church,  part 
of  which  is  in  heaven.  Those,  then,  who  are  in  the 
triumphant  church  say,  Come.  Just  as  the  Spirit  is 
interested  in  us,  and  woos  us  continually  from  evil 
ways,  and  from  earth,  whispering,  Come,  so  does  also 
the  bride.  Her  voice,  like  the  voice  of  the  Spirit,  is 
a “ still  small  voice,”  but  the  ear  of  faith  hears  it,  and 
the  heart,  powerfully  animated  by  the  hope  of  hea- 
venly reunion,  obeys  her  voice  with  the  sweetest 
delight.  * 

That  the  saints  departed  are  interested  in  us,  wras 
fondly  believed  by  the  ancient  church.  This  they 
intended  should  be  included  in  their  faith  when  they 
said,  “ I believe  in  the  communion  of  saints.”  Cyprian 
said  to  his  church  at  Carthage,  when  he  was  comfort- 
ing and  animating  them  on  the  occasion  of  the  death 
of  their  brethren  by  pestilence,  “Why  hasten  we  not 
to  see  our  country,  to  salute  our  parents  ? There,  a 
vast  multitude  of  them  that  are  dear  to  us,  await  our 
• arrival : a multitude  of  parents,  brethren  and  children, 
who  are  now  secure  in  their  own  salvation,  and  anxious 
only  about  ours.”  The  passage,  Heb.  xii.  1,  also  affords 
proof  that  w^e  share  in  saintly  sympathies.  If  this  be 
so,  it  is  right  to  feel  much  submissive  sorrow  and  ten- 
der love  for  the  pious  dead.  It  serves  as  a chain  to 
draw  us  after.  It  is  true  the  Saviour  ought  to  be  to 
us  the  chief  source  of  heavenly  attraction,  and  his  in- 
terest the  chief  source  of  animation  ; but,  in  our  weak- 
ness, is  he  ? He  is  merciful  even  to  our  infirmities ; 
and  hence  will  not  be  displeased,  when  we  make  his 
saints,  whom  he  loves  as  wtc  do,  a prominent  object  to 


SAINTLY  SYMPATHY. 


289 


guide  and  strengthen  our  upward  longings.  Besides, 
the  saints,  as  members  of  his  body,  cannot  in  our 
minds  and  hearts  be  separated  from  him,  and  form 
therefore,  properly,  a part  of  the  heavenly  attraction. 
The  loved  and  lost  on  earth,  are  emphatically  our 
treasures  in  heaven;  and  where  our  treasures  are, 
there  will  our  hearts  be. 

I have  enlarged  somewhat  on  the  subject  of  sym- 
pathy with  the  unseen  world,  for  the  purpose  of  break- 
ing up,  to  some  extent,  that  cold  barrier  which  a ra- 
tionalistic age  and  philosophy  have  erected  between 
the  two  worlds.  The  common  feeling  on  this  subject, 
I feel  convinced,  is  better  than  the  chilling  abstrac- 
tions of  the  schools.  The  common  feeling  still  lingers 
with  awe,  reverence,  and  adoration,  on  the  awful  bor- 
der of  the  spirit- world,  in  its  loneliest,  soberest,  and 
loveliest  hours.  Many  fear,  even  though  they  would 
not  believe  it,  that  spirits  are  near  them.  Lonely 
places,  the  consecrated  silence  of  the  church,  and 
church-yard,  are  still  in  our  feelings,  if  not  in  our 
philosophy,  the  temporary  habitations  of  visiters  from 
the  unseen  world.  That  there  is  much  superstition 
in  this  way,  none  will  deny ; but  that  there  is  skepti- 
cism in  another,  which  is  worse,  is  equally  plain. 

It  is  neither  unreasonable  nor  unscriptural  to  be- 
lieve that  even  human  spirits  are  permitted  to  come 
close  up  to  the  borders  of  mortal  life,  and  bend  their 
ears  up  to  the  material  veil ; and  in  their  anxiety  for 
our  welfare,  break  through  the  affinities  of  spiritual 
existence  into  the  sphere  of  human  life,  as  Moses  and 
Elias  did  on  the  mount  of  transfiguration,  or  like  the 
dead  saints  that  rose,,  and  came  into  Jerusalem  after 
25 


290 


HEAVEN. 


the  resurrection  of  Christ.  Perhaps  they  are  often 
unseen  around  us,  for 

11  Millions  of  spiritual  creatures  walk  the  earth 
Unseen,  both  when  we  walk  and  when  we  sleep.” 

Presentiments,  which  are  so  common,  and  through 
which  such  marvellous  deliverances  from  danger  have 
been  effected,  may  be  whispers  from  the  spirit-world. 
There  have  been  presentiments  which  could  not  be 
acccounted  for  on  natural  principles,  and  why  should 
we  think  it  necessary  so  to  account  for  them,  when 
we  are  thus  warranted,  from  actual  Bible  facts,  to  be- 
lieve that  spirits  may  be  the  authors  of  them.  Per- 
sons of  a lonely  and  deeply  spiritual  character  are 
most  likely  to  have  presentiments ; may  it  not  be  be- 
cause their  home-sick  spirits,  always  living  on  the 
verge  of  the  unseen  world,  hear  whispers  which  the 
dull  ear  of  sense,  and  worldlings,  hear  not  ? 

<(  And  may  we  then  indeed  believe  you  nigh, — 

Ye  whom  we  loved  and  wept  so  long?” 

Here  I lay  down  my  pen— but  here  do  I not  end 
my  meditations  on  the  heavenly  land.  My  thoughts, 
and  feelings,  and  hopes,  crowd  onward  still.  Along 
the  misty  Jordan,  which  bounds  the  future  side  of  this 
mortal  life,  I continue  to  walk  up  and  down,  crowding 
upon  its  awful  confines,  and  looking  anxiously  across, 
till  the  fog  breaks.  “ Blessed  are  they  that  are 
home-sick,  for  they  shall  come  to  their  Father’s 
house.” 


THE  END. 


Wei  it  is  for  the  Protestant  cause,  which,  in  some  respects,  never  had  a more  valiant  champion  that 
Richard  Whately  is  still  Archbishop  of  DublK  We  most  cordially  recommend  his  writings.  They 
can  never  be  read  without  instruction.— Episcopal  Recorder 

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It  is  an  able  contribution  to  theological  science,  and  every  minister  of  the  gospel,  and  every  man 
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O F 

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OR,  THE  SAINTED  DEAD.” 

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PUBLISH 

THE  CHRISTIAN  LIFE. 

BY 

THOMAS  ARNOLD,  D.D., 

AUTHOR  OF  i(  LECTURES  OX  MODERN  HISTORY, ” u THE  HISTORY  OF  ROME,”  &C.f  Ac. 

In  two  volumes,  12mo. 

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PRICE,  FOR  THE  TWO  VOLUMES,  $2.00 


The  Publishers  give  below  a few  only  of  the  very  many  flattering 
notices  they  have  received  of  this  work: — 

We  will  venture  to  affirm  that  with  the  single  exception  of  Bisnop  Butler’s,  no  sermons  have  ever 
been  printed  which  contain  so  many  “ seeds  of  thought.”  No  unthinking  man  can  read  them  without 
being  benefited.  Our  obligations  to  Arnold  are  so  great  that  we  cannot  let  this  opportunity  pass  with- 
out recommending  his  works.  Now  that  the  American  publishers  have  printed  this  work  so  well  and 
so  cheaply,  let  them  be  encouraged.  We  hope  every  clergyman  and  every  intelligent  layman  will  pro- 
cure this  volume,  and  thus  encourage  the  publishers  to  print  all  of  Arnold’s  sermons,  which  in  the 
English  edition  are  in  six  volumes,  and  cost  to  import  upwards  of  twenty  dollars.  — Southern  Church- 
man. 

His  aim  is  to  make  his  readers  acquainted  with  themselves ; to  impress  them  with  the  necessity  of 
controliing  their  passions;  to  unfold  to  them  the  principles  by  which  they  should  be  governed;  to 
exemplify  the  nature  and  the  difficulties  of  piety;  and  prompt  them  to  a virtuous,  a religious,  and  a 
useful  life.  He  is  never  common-place  nor  prolix.  His  thoughts  are  clear  and  fresh,  ofteti  unfolding  his 
subjects  in  new  aspects,  and  leading  the  mind  into  fields  never  before  explored,  and  glowing  with  objects 
of  unexpected  interest  and  beauty. — Lord's  Review. 

The  Christian  life  is  set  forth  in  these  volumes  with  all  that  delightful  fervor  r nd  force  which  charac- 
terized the  late  admirable  author.  They  contain  an  exhibition  of  principles  ths.  are  of  universal  interes 
to  the  religious  reader. — Harpers'  Magazine. 

Dr.  Arnold  was  one  of  those  men  who  make  their  mark  upon  the  age  m which  they  live.  To  great 
experience  of  life  and  knowledge  of  character,  he  united  sound  common  sense,  and,  with  erudition,  he 
possessed  what  may  be  termed  a capacity  for  practical  generalizing.  As  a teacher  of  youth  and  as  r* 
clergyman,  he ‘‘magnified  his  office,”  and  his  writings  carry  the  evidence  of  the  respect  in  which  he 
held  his  vocation,  and  of  the  thorough  manner  in  which  he  prosecuted  it. — North  American. 

We  would  earnestly  counsel  all  parents  to  study  this  book,  and  to  place  it  in  the  hands  of  their 
eons. — Criterion . 


We  honor  the  boldness  of  the  man,  we  admire  his  scholarship,  and  we  love  his  piety  .—Evangelist. 


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THE  SEPULCHRES  OF  OUR  DEPARTED. 

BY  THE  REV.  F.  R.  ANSPACH,  A.M. 

•*  As  flowers  which  night,  when  day  is  o’er,  perfume, 

Breathes  the  sweet  memory  from  a good  man’s  tomb.” 

Sir  E.  L.  Bulwer. 

Third  Edition.  In  one  Vol.,  12mo.  Price  $1.  Cloth,  gilt.  $1  50. 

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temptation  the  most  encouraging  hopes.  A fine  tone  pervades  the  volume,  and  it  abounds  in  just  sea 
aments  ornately  expressed.  We  should  be  glad  to  see  that  general  seriousness  of  feeling  which  woull 
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I’ve  wished  I were  once  more 

A little  child/’— .Mrs.  Southey. 

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the  Lord,  the  abounding  consolations  for  those  who  in  God’s  providence  have  been  called  to  yield  up 
their  little  ones  to  Him  who  gave  them,  these  and  other  characteristics,  render  this  book  one  of  the 
most  interesting  and  valuable  of  the  kind  that  has  for  a long  time  been  presented  to  the  public.— 
Lutheran  Observer.  ' 

STRUGGLES  FOR  LIFE,  An  Autobiography. 

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What  Sunny  and  Shady  Side  are,  as  descriptive  of  American  Pastoral  Life,  this  delightful  volume  i a 
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of  human  nature  as  illustrated  in  the  leading  characteristics  of  EngLsh  society,  manners,  and  customs. 
Spectator. 

THE  POETICAL  WORKS  OF  JAMES  MONTGOMERY. 

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The  poetry  of  the  Sheffield  bard  has  an  established  reputation  among  serious  readers  of  every  class. 
The  spirit  of  the  humble  Christian  and  the  pure  Philanthropist,  breathes  through  it  all ; and  few  win 
rise  from  the  perusal  of  Mr.  Montgomery’s  poems  without  feeling  the  elevating  power  of  his  chaste 
nod  beautiful  lines.  We  are  glad  to  see  such  a favourite  poet  in  such  graceful  attire.  The  type 
paper,  and  entire  ‘'getting  up”  of  this  volume,  is  in  tasteful  accordance  with  the  precious  gems  »* 
e»-  twns,  and  reflects  great  credit  ‘he  publishers. — Recorder. 


LINDSAY  AND  BLAKISTON 


PUBLISH 

A MANUAL  OF  SACKED  HISTORY; 

OR, 

A GUIDE  TO  THE  UNDERSTANDING 

tfct  $ilntu  fhn  of  Sal  bid  ton 

ACCORDING  TO  ITS  HISTORICAL  DEVELOPMENT. 

BY 

JOHN  HENRY  KURTZ,  D.D., 

PROFESSOR  OP  CHURCH  HISTORY  IN  THE  UNIVERSITY  OP  DORPAT,  EVO, 

TRANSLATED  FROM  THE  SIXTH  GERMAN  EDITION, 

BY 

CHARLES  F.  SCHAEFFER,  D.D., 

OPINIONS  OF  THE  PRESS. 

4i  A very  comprehensive,  accurate,  and  methodical  digest  of  the  Sacred  His- 
tory— done  with  genuine  thoroughness  and  scholarship.  There  is  nothing 
am*ng  our  manuals  of  Biblical  History  that  corresponds  with  this.  It  is  sim- 
ple in  style,  and  orthodox  in  sentiment.” — N.  Y,  Evangelist . 


“ The  Observations  (introduced  by  the  author)  are  replete  with  the  result* 
of  extensive  research — meeting  objections  and  cavils,  solving  difficulties,  ex- 
plaining obscure  passages,  reconciling  apparent  discrepancies,  pointing  out 
connectious,  exposing  and  rectifying  errors,  unfolding  the  nature  and  design 
of  sacred  institutions  and  ordinances,  and  showing  the  relation  of  events,  per- 
sons, institutions  and  prophecies,  to  the  great  central  fact  and  theme  of  Scrip- 
ture, man’s  redemption  through  the  incarnate  Son.”  — Evangelical  EevU 4c, 
April , 1855. 


“ This  is  the  best  hook  of  the  kind  we  have  ever  examined,  and  one  of  the 
best  translations  from  German  into  English  we  have  ever  seen.  The  author 
makes  no  parade  of  learning  in  his  book,  but  his  exegetical  statements  are 
evidently  founded  on  the  most  careful,  thorough,  and  extensive  study,  and  can 
generally  be  relied  upon  as  among  the  best  results,  the  most  surely  ascertained 
conclusions  of  modern  philological  investigation.  We  by  no  means  hold  our- 
selves responsible  for  every  sentiment  in  the  hook,  hut  we  cordially  recommend 
It  to  every  minister,  to  every  Sunday  school  teacher,  to  every  parent,  and  to 
every  intelligent  layman,  as  a safe  and  exceedingly  instructive  guide,  through 
the  entire  Bible  history,  the  Old  Testament  and  the  New.  It  is  a book  which 
actually  accomplishes  more  than  its  title  promises,”  Ac.  Ac. — ( Andover ) Biblu 
»theca  Sa&ra,  April,  1855. 


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